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An Encomium on the three Bai Knight, Bj Eageniu! r^rfat, glorious Pm- man !

whomlfted *7 ua l might Seem to meafmrt tbiiby j Narares and her Choice H/W,
p£ fl H?r MjfiicaB, and bright Evangelitt. Mow am I rapt when I contemplate
Thee, Aiui mlndemyfe/f , above ^fithat l fee l Jhc sptms of thy lanes InMe a Fire
Like the stor/ds Soul, which makes me thus, l am unbody d by thv Book*, and
Tbet, And In tty Papers Gndc my Extafo Or if I pleafe but to defend a ftrafo, *
ny Elements do screen m y Soul an abu ** '"wow, “«pw th* iHclofurt a* I war.
Now I am &V/6, and now a Sw>-, and then A Sfirit : now a Star and £»> ■/£>/£>
aeea; Or If I will but romafle all that be, * In the leafi moment I inffmft all Three.
' Jf Hi™* ***, and Am* Aw Andwhich is more, joyn Natures with their ' with
their jfcoe. 3ut In his EmraU&m He doth Where break* the Day of thy Dearie :
£ «* « fctm a Commerce here with had He Bnt grateful 1 Nandi to and £y„
n>/„ niS.-A 00 fo “ d School -’»™, that high J truths. detiS, And with no
Arguments but Noyfe. aid You that damn 4* but whatyo^Krves«^« , And yet
find nothing by Experinout? *** men by an Hand. But his Three Boo{s rfith the
Three vrorUt A,n a i t THREE BOOKS WRITTEN BY Henry Cornelius
Aorippa* NETTESHEIM, CounfeUer to Charles the Fifth E m p e r o r of Germany
: AND Iudge of the Prerogative Court.* Tranflated out of the Latin into thfe
Englifh Tongue, By f. F?eh », Printed by i. W. for Gregtrj\e*ie, and be fold at the
Sign of the three Bibkf beer tfa Weft-end of i 6y i. >/ Henry Cornelius Agrippa,
Kpight. *■/£> ~ * * ■/£> » . > ! '•) k > *. *• ** P \ *•». • ** y & F.nry Cornelim
Agrippa , Defended dip from a noble Family of Ncttefiim in ||| Dodor of the La ws
and Phy- II& fick » Mafter of- the Rols, and Judge of Ifi the fpirituall Courc.from
his youth he applyed his. mind to learning,' and by his happy wit obtained great
know* ledge in all Arts and Sciences; after- wards alfo he followed the Army of
the Princes, and for his valor was created Knight in the Field ; when he. was by
thele means famous for learning and Arms about 1550- He gave his mtndc to
writing, and compofcd three Books Of Oc • cult Pbilofbphy ; afterward an
Invedive or Cynicall decla- mation of the uncertainty and vanity of all things, in
which he teacheth that there is no certainty many thing, bnt in the foiid words of
God, and that,' to lie hid in the eminencyof Gods word; he alfo wrote an HiRory of
the double 'Coro- nation of the Emperor Charts, and alio of the excellency of the
feminine feze, and of the apparitions of fpirits; but feeing t hn he pubiilhed
commentaries on the ArsBrevis of Rajmuti- Asts Lully, and was very much
addided to Octiilt Philo- fophy and Afttology, there were thofewho thought that
Be enjoyed commerce with devils, whom notwithftanding he confuted in his
pubiilhed Apology, and (hewed, that he kept himfclf within the bounds of Art,
1538, He wrote many learned • l. y- ■/£> • ' . ■/£> ' i 1 " /• •*» leltoed orations,
which manifeft to all the eiccllency -of h» JSubot efocciaily ten; the firft on 7/^w
Bwqucc, «tered •5L Academj of Tricina containing the praife of Love ; the e
A™uJmeiTrirme?i(lKt and of the power and wifdom iTood ^r«TfoT& w* .o receive
bir decree of Do^tV the fourth for the Lords of Met*, whenjeww chofen their
Advocate, Syndice and Orator ; ** r-.-fp A r j Hxenburps fee tte Lords of Met* j
The iwcn to SEfe SSB^creof, written for the Lord, of Metti the feventh tofalute a
noble man,written hkewifcfor the Lords of Met *. ; the eighth for a certain
kinfinan of rus, * Carmelite, vale Bachelor of Divmity.when he received h«
regency at Paris \ 'the whfor tbc Ion of Crijhtrn King of Denmark^ Norway, and
Sweden, deVivCtrdat the coming of the Emperor ; tim tenth at the Funcrall of . the
Lady CM*r- tret, Princefs of Anftriawi-Burgundj ; he wrote alfo a Du alop ue
concerning man, and a Declamation of * disputable opinion concerning originall
fm to the Bifhopof Cjrene j an Epiftle to Michael de Aranda Bifliop of Saint Pauli a
Com- plaint upon a calumny not proved,Printed at J * trashsrg l S39- and
therefore by tbefe monuments publifaed, the name of WlerneliM for his variety of
Learning was famous, not only a- mongft the Germane^ but alfo other Nations j
for Momtu himfdfcarpeth at all amongft the gods ; amongft the Heroes,
tfrrovfohunteth after Monfters; amongft the divela Pita * the king of hell is angry
with all the ghofts j amongft Philo- fophets Democritus laugheth at all things, on
the contrary Heradiisu WCepeth at all things ; PirrhUs is ignorant of all things,
jm^iin^/ethinteth hetaiowerfi allthings j Dioge- nes cohtemneth all dungs j this
Agrippa fpareth none, he contemned knows, is ignorant, weeps, laughs, is angry,
purfueth, carps at all things, being himfelf a Philofapher, a Demon, an Hcroes,a
sod,and all things. f Tc To my moft honorable, a nd no lcfs learned Friend,
Rtbtrt Childe y Dodor of Phyfick. ! Great men dcclinejmigh- ty men may fall, but
an ho- Philolopher keeps his Station for, ever. To your felf therefore I crave leave
to pre- sent, what I know you arc a~ blc to prote& ; not with fword,but byreafon,-
Sc not that only,but what by your acceptance you are able to give a luftre to. I fee
it is not in vain that you have compafled Sea and Land, for ther&y you have made
a Profe* * lyce, not of another, but of your felf, by be- ing converted from vulgar,
and irrational incredulities to the rational embracing hly read, you have
converted rarities, and antiqui- whiclv we have only heard of, and ad- * m 4
whic| iggp o with : many Countries, mire, you haveteem Nay youhave not only J
|||l| ; ofj but feen ,not in it felf the manners of < Tronic Maps, but in ^ome
There you have fecn much Ceremony, and little Religion ; and in the w you have
feen amongft fome,much Religion, and little Ceremony; and amongft others, I
mean the Natives thereof, neither Cere- mony, nor Religion , but what nature di-
ctates to them. In this there is no (mall vari- ety, and your obfervation not little. In
your paflage thither by Sea, you have feen the Wonders of God in the Deep; and
by Land, you have feen theaftonifhing works of God in the unaccefsible
Mountains.Y ou have left no ftone unturned, that the turning thereof might
conduce to the diteovery of what was Occult, and worthy to be known. It is part
of ray ambition to let the world know chad honor fuchas your.felf, 8c my
learned friend, 8c your experienced fellow*traveller a Bo&os0arlet y who have,
like true Philofo- ** . phers ph ers neglected your worldly advantages to
become matters of that which hath now rendredyou Both truly honorable. If 1 had
as many languages as your lelves , the rhe- toricall and patheticall exprefsions
thereof would fail to fignifie my eftimation of,and affections towards you both.
Now Sir ! as in reference to this my tranflation, if your* judgement lhall finde a
deficiency therein, let your candor make a fupply thereof. Let this Treatife of
Occult Philofophy coming as a ftranger amongft the Engliln, be patro- nized by
you , remcmbring that you your felf was once a ltranger in the Country of its
Nativity. This ftranger I have dreffed in an Englifli garb; but if it be not according
tothefafhion, and therefore ungrateful to any , let yoyr approbation make it the
mode; you knowftrangcrs moft commonly induce a fafhion } efpecially if any
once begin to ap- prove of their habit. Y our approbation* is that which it will
ftand in need of, and which will render me SIR, Moll obliged!? yours, f. F.
And thtnk thefthigh-Uvntd Trrfis teh butties J)t net prefume, -unlefjwrtb hallowed
hand * Te tmhtbefc boekswbewitb the world [bull Hand.
^hfttndeedmjperims.rareandrscb, 1 And fur twfstnd the ordinary pitch. Io.
Boo^ To the Reader Bo not doubt but the Title of our Bookjf Occult
Philofophy ,or of M3gick, may by the rarity of it allure many to read it, a- mongft
which, fome of a crafie judgement, and feme that are perverfe Widcome to hear
What lean fay , Who by their raflj ig- norance may tube the name of Magick in
theworfefinfe , and though force having feen the title, cry out that I teach
forbidden Arts, for* the feed of Herefies , of end pious ears , and fcandaliza
excellent wits ; * that lam a forcer er, and fuperftitious , and diveUifh , who
indeed am a Magician : to whom I an/Wer , that a Magician doth not among ft
learned men fignifie a forcerer, or one that is fuperftiti- ous , or dive lit ft - y but a
wife man , a prieft, a prophet ; and tlsat the Sybils were Magic ianef rs, &
therefore prophecy ed mo ft cleer h of Chrift; and that Magicians , asw ftmenfy
the wonderful fe- crets of the world, knew Chrift the author of the world tobe
born, and came fir ft of aft to worjhip him ; and that the name of Ma - gicke was
received by Thjlofophers, commended bj Divines y aud not unacceptable to the
Goff el . I believe that the fupercilious eenfors Will object againft the Sybils; holy
Magicians , and ih * Goff el iff elf fooner then receive the name of Magick, into
favor • fo confciencious are they, that neither Apollo,»cr all the Mufes t nor an
Angel from Heaven can redeem me from their curfe. Whom therefore I advife,
that they read not our Writings , nor underfiand them par remember tbem.For
they are pernicious, and fuB of poyfon; the gate of Acheron is in this book ; it f
peaks fonts, let them take heed that it beat not out their brains. But you that
come without prejudice to read it, if you have fomuch difcretion of prudence , as
Bees have in gathering hony, read fc. cur ellwand believe that you fbaB receive no
little profound much pleafure ; but
if you fbaB find any things that may not pleafe you, let f hem alone, andma\e no
ufe of them ■/£> for I do not ap. prove of them, but declare them to you; but do not
refufe other things, for they that look_tnto the books of Bhyfitiansjo together
with antidotes and medicines, read dlfo poyfons. I confe/s that Magurj ufelf
teachethmanj fuperfiuous things ,a»d cur t0 „, pro. ^e^hemas^ptj things, yet be
Jig- noransofthtwcaufts. Butshofe things wtiich are for the profit of man, for the
turmng aWay of evil events , for the deflroyjngof forcer, esi for the curing of
difeafes , for the ex ter ruin* inf of tf'tfT’ ^ *&*** ■/£> °f * fe > <»*» ■/£>, fortune , m£
be done Without offence to God, or injury to Rtlioion becauC^tU ,, are, as
profitably fo neceffarj. But I have admvnified you, hit! narrMiv ' l J th ™
Affirmatively -for °f thefe books y but hoping that / Jhculdftt them forth with
cm-, teutons and enlargements, and for that castfe 1 gave them to Tritemius a
Neapolicanian Abbot, formerly a Spanhemenfian, awtan very indufirious after
fecret things. Bat it happened of. terwards, that the Workbeing intercepted,
before I finlfhcdit, was carry ed about imperfeCl, and impolijhed , and did fly
abroad in Italy , in France, in Germany through many mens hands jtnd fame
men, W hether more impatiently , or impudently, I know not, Would have put it
thus imperfett to the prefs, With Which mif- cheifl being af tiled, determined to
fet it forth my ft lf t thinking that there might be left danger if theft books came
out of my hands withfome amendments, then to come forth tom, and in
fragments out of other mens hands. Moreover / thought itaeo crime if I fhould
not fuffer the teflimony of my youth to perifi. Alfo We added fome Chapters, and
We infer ted tuany t kings , which did ft cm unfit to pafs by, which the curious
Reader /ball fir able tg underftand by the inequality of the very phrafe ; for we
veresuL willing to begin the work. aneW, and to wtraveU.aU that We hqd done,
but to correti it, and put fome flour ijh upon it. Wherefat noW l pray
tbee,Curteous Reader, again, Weigh not theft things according to the prefent time
of fitting them forth , but pardon my curious youth, if thou Jhaltflnde any thing in
them that may difpfeafe thee. To ^ (P.2). John Tritemius^n Abbot of Saint
James in the Suburbs of H eriipolis, Henry Corne- lius esfgrippa 0 f Ntttejh'jm
fendech greeting. Hen 1 was of late (moft reverend Father) for a while
converfant with you in your Monafteryof HerBipolis, We conferred together of
divers things concerning Chy- miftry,Magick, and Cabalie, and .... of other
things, which as yet lye hid in fecret Sciences, and Arts *, and then there was
one great cjiicftion amongft the reft, why Ma- gic*, whereas it was accounted by
all ancient Phi- iofophcrs thcchicfcft Scicncc,&by the ancient "wife men, & Priefts
was always had in great veneration, came at laft after the beginning of the
Gatholike Church to be alwaics odious to, and fufpefled by the holy Fathers, and
then exploded by Divines, and condemned by facred Canons, and moreover by all
laws, and ordinances forbidden.Now thccaufe as I concave « no other then
this,w^bccaufe by a cer- t-in fatal! depravation of times, and men, many falfc
Phi- t>hilofophcrs crepin, and chefe under the name of Magicians, heaping
together through various forts of errors and fadionsoffalfe Religions, many curf-
ed fuperditions and dangerous Rites , and many wicked S3criledgcs,out of
Orthodox Religion, even to the perfedion of nature, and deftrudion of men, and
injury of God, fet forth very many wicked, and unlawfull books, fuch as wc
fcecarryed about in thefe dayes, to which they have by dealth prefixed the mod
honed name, and title of Magick. They therefore by this facred title of Magick,
hoped to gain credit to their curfcd and dctellable fooleries. Hence it is that this
name of Magick, formerly ho- norable, is now in thefe dayes become moft odious
to good and honed men, and accounted a Capital crime, if any one dare profefs
himfclf to be a Magician, cither in Dodrine or works, unlcfs haply fotne certain
old doting woman, dwelling in the Country, would be believed to be skilful, and
have a Divine powcr,that(as faith Apuleins (he can throw down the Heaven, lift up
the earth, harden foun- tains, wafh away mountains, raife up Ghods, cad down
the Gods, extinguifh the Stars, illumnatc hcl, or as Virgil fings. She" l promt fe
by her (harms to e aft great cares , Or eafe the mtnds of men, and make the
Stars For to go hack, and rivers to ft and ft ill. And raife the nightly ghofts even
at her spiff. To make the earth to groan, and trees to fall , From the mountains
A 3 Hence Hence thofc things, which Lncanxchtcs of ThejfaU that Magiciancfs,
and timer o f the omnipotency of Circe , whereof many Iconfefs areas well of afal-
lacious opinion,as fuperftiuous diligence, & pernicir | ous labor,as when
theycannot come under a wicked f Art, yet they prefume they may be able to.
cloak themlelves under that venerable title of Magick. j Since then thefe things
are fo, I wondered much, and was not lefs angry, that as yet there hath been no
man, who did challenge this fublime and facred difcipline with the crime of
impiety, or had deliver- ed it purely, and fincerely to us, fincc I have feen of our
modern writers Roger Bacon , Robert an Englifli man, Peter ^iffonus, Aibertus the
Teuton/ch , Arnol- ds de villa Nova , Anfelme the Parmenftan , Picatrix the
Spaniard, Ctcclus A ft ulus of Florence, and many others, but writers of an
obfeure name, when they promifed to treat of Magick, to do nothing but irra-
tionall toies, and fuperftitions unworthy of honeft men. Hence my fpirit was
moved, and by reafon partly of admiration, and partly of indignation, I was
willing to play the Philofopher, fuppofwg that I fhould do no difeommendable
work, who have been always from my youth a curious, and undaunt- ed fearcher
of wondertuli effe£s,and operations full ofmyftcries; if I fhould recover that
ancient Ma- gick the difcipline of all wife men from the errors of impiety, purific
and adorn it with its pro- per luftre, and vindicate it from the injuries of
calumniators; which thing though! long delibera- ted of it in my mind, yet never
durft as yet under- take, but after fome conference betwixt us of IK thefc
things at Hcrbipolu, your tranfcending know- lcdgc, and learning, and your ardent
adhortation put courage, and boldnefs into me. There fclc&ing the opinions of
Philofophers of known credit, and purging the introdu&ion of the wicked (whodif.
femblingly, with a counterfeited knowledge did teach, that traditions of Magicians
muft be learned from very reprobate books of darknefs, as from in- ftitutions of
wondcrfull operations) and removing all darknefs, have atlaft compofed three
compen- dious books of Magick, and tided them of occult Philofoph y, being a
title lefs offenfivc, which books I fubmit (you excelling in the knowledge of thefc
things) to your corrc&ion and ccnfurc,that if I have wrote any thing which may
tend either to the con- tumely of nature, offending God,or injury of Rcligi- on,you
may condemn the error 5 but if the fcandal of impiety be diffolvcd and
purged,you may defend the tradition of truth ; and that you would do fo with
thefe books, and Magick i; fclf, that nothing may be concealed which may be
profitable, and no- thing approved of which cannot but do hurt, by which means
thefe three books having puffed your examination with approbation, may at
length be thought worthy to come forth with good fucccfs in publike, and may
not be afraid to come under the cenfure of pofte rity. FMtwe&j and pardon theft
mj bold undertakings. John Tritmius, Abbot of Saint James of HtrbipolU,
formerly of Spanhemia, to his Hint y Cornelius Jgripp-i of Nettef hejm, health
and love. I i work ( mofl renowned Agrippa) gftfrjBS EntitnledOi Occult
Phylolbphy, which you have fent by this bearer, to me to be examined , with
how much pleafure 1 received it, no mortall V-wJ PP tongue can ever exprefs ,
nor the pen pprove of. Ntwthatyou may proceed J earntjlnej? as I can advife,
intreM-, and befeech you , that you would exereifeyour ft If in lidoring after better
things, and demonftraite the light eftrue'wifdom to the ignorant according as you
your felf are divinely enlight - ned neither let the confederation of idle vain
fellows withdraw you from your purpofe- 1 fay of them, of whom it it fold
, wear-fed Ox treads hard. Whereas no man, to the judgement of the wife, can be
t ruly learned, who is [worn to the rudiments of one only faculty ; But you hath
God rifted with a large, and fubhme wit, not that yon fhould imitate oxen, but
birds 3 neither think it fuffici- ent that yon (lay about particulars, butb.end your
wnde • nor ant of. Moreover your wit is fully apt to all things, and to be
rationally employ esfnot in a few, or law things , but many, and fublimeri ret this
one rule l advifeyou to obferve, that you communicate vulgar fecrets to vulgar
friends, but higher and fecret to higher , and fecret friends only. Give Hey to an
Ox, Sugar to a P arret on- ly % under (land my meaning,, leaf you be trod under
the Oxensfeet, as oftentimes it fals out. Farewell my hap- py friend, andif .it lye
in my power to ferve you. Com- mandtKC, And according to jour fit afore it jhallt
delay be done alfo let our friendfbip tncrtaje write often to me, and fend me
fomeofyour labors nefllj pray you, , yi gain farewell, ear - From our
MonafteWvof Peypold, the t. day of To - \ l n . Cfirift, arid: rti'oft Ilkiftnous
Prince, rfcr»mw, Earl, of fry da, by the Grace of God Archbifliop of the holy
Church of Coloma,
prince Elc&or of the holy ^4^Brapirc,and Chief Chancellor through Italy, &ukcof
Wefybaita, and Angaria, and de- feendedr^ the, Legate of the holy Church of
Rome, one pfthe Vicar Generals Court, Henn Cwmte'mW mtef-heyrn, f cn dcth
gree- grfatrie/s of y a gi camcis or your re- n Pwned fame (moft reverend,
Prince) fuch is c ^ e g r catnefs of your venues, an ^ Splendor of learning, and'
frequent exercife of the beft learning an J grave oration, with folid prudence and
ele- gant readmes of fpcaking, knowledge of ma- ny tl§ngs, content Religion,
and commend- able conditions, with which you are endow- ed beyond the
common cuftom of others; I fay nothing of thofe ancient monuments of y our
eminent nobility, the treafures of your riches, both old, and new, the largnefs of
your dominion, the ornaments of the facred dig- nities, with the excellency
whereof you ex:- cel, together with the comely form, and ftrength of the body.
Though all thefe things be very greac,yet 1 efteem you far greater then all thefe,
for thofe your Heroick, and fuper- illuftrious vertues, by which you truly have
caufed, that by how much the more any one is learned, & loves vertue, fo much
the more he may defirc to infinuate himfelfinto your favor, whence I alfo am
refolved that your favor (hall be obtained by me , but after the manner of the
people of Tartbia, i.e. not .without a prefent, which cuftom of faluting Princes, is
indeed derived from the Ages of the Ancients, unto thefe very times, and ftill we
fee it obferved. And when I fee certain other very learned men to furnifh you with
foir, and great prefents of their learning, leaft I only fhould be a negledter of your
worfhip and and reverence,! durft not apply my felf with ! empty hands to your
greatnefe. Now being thoughtful!, and looking about in my ftudy to Ice what
prefen c 1 fhould beftow upon fuch an Illuftrious Prince, behold ! a- | mongft
fuch things are were clofely laid up, the books Of Occult Tbilofophy^r of
Magick ,pre- j fendy offered themfel ves, fuch as I attempted to write whileft l
was very yong, and now many yeers being paft, as it were forgetting them, have
neglc&ed to perfect them . I pre- j fendy made haft, as it were to pay my vows !
to prefentthemtoyour honor to compleat them. Truly I was per fwaded that 1
could give nothing more acceptable to you, then a new work of moft ancient
and abftrufe learning; l fay a work of my curious youth but a do&rinc of
antiquity, by none I dare fay-hitherto attempted to be reftored. Yet iriy works are
not wrote to you, becaufe thev ‘ are worthy of you, but that they might ] make a
way open for meto gain your favor. i ° c L leech y° u d f « may be, let them be
excu- J«iby you. I fhall be devotedly yours, if thefe I todies of my youth fhali by
the authori- ’SIK.:/-- .... *y . ty of your greatnefs come into knowledge, envy
being chafed away by the power of your worthinefs, there remain the memo- ry
of them to me , as the fruit of a good confcience, feeing many things in them
feemedto me, being older, as molt profitable, fomofl: neceflary to be known. You
have therefore the work, not only of my youth, but of my prefent Age, for I have
corre&ed many Errataes of the work of my youth, t have inlertcd many things in
many places, and have added many things to manyChap- ters, which may eafily
be perceived by the inequality of the ftile ; and fo (hall you 4c now that I (hall all
my life be devoted to your pleafure. Farewell moft happy Prince of happy
Colonia. From Mechlinia, Anno M. D. X X X I. Uo the monei h ^January.
Judicious Reader ! ** * A* out fide, and the in fide of Philo- wfeM t fcgyg fophy ;
but the former without the Utter "but an empty flour ifb ; yet with this a • Ifaj/fa
lone moft arejatufied. To have a hare notion of a Diet), to apprehend fome mo-
tl9nS °f { ^ e to g e{ her with the common operations thereof , and to con- ceive
of fome Terreflial productions, is but what U fuptrficiall , and vulgar ,But this to
truest his is fublime, but Occult Philofo- phy ; to underfland thPmyjlerious
influences of the inte/letjua/l world upon the Celeflial, and of both upon
theTerreftiall ; and to know hoW to difpofe, and fit our f fives fo, at to be capable
of receiving thofe fuperiour operations , Whereby we may be enabled to operate
wonderfuU things, which indeed feem impoffibte , or at leaf unlawfull , When as
indeed they may be effeBed by an*. t ur all power , and Withottt cither offence to
God, or violation of Religion. To defend Kingdoms, to difeover thefecret ccssnfelt
of men, to overcome enemies, to redeem captives, to inercafe riches, to procure
the favor of men, to expeU dijeafes, to preferve health, to prolong life, to renew
youth, to foretell future events , to fee and kjow things done many miles off, and
fuch like as thefe, by venue offmpemr influences , may feem things incredi- r , n
re ? dbu Z tU / r i f uin £ than fkalt fee the fojfibilay thereof confirmed both by
reafon, and example I /pea f now to the judicious , for as for others, they neither
bnoW n\ M /i l/ < 9 a L _ a/ # _ / . l • . ^ ^ tfyej thinly that beyond this there
*h'H«,„J.'A,hcr'„,rf ^ ■/£>»#«*, „ %. nc - from Godin the htgheft heavens, to the
divels in the loWefl hell • nTf/ttn <7 tfW -Ht/mkiwe mm . I ri 1 -J wfBr.-J**
fonndly diftujfed. I cannot deny but in this his Work^ there is much fuperfiition,
and vanity . But remember that the befi Qold muft have the great ejl allowance
iconftdtr the time of d.zr+~ nefs , and of his youth, When, the place Where , and
the things Which he hath discovered and wrote, and thou wilt rather admire his
folidity then Condemn his vanity, gold hath much blackyiefi adhearing to it
ajfoonasit is taken out of the earth. Myfterious truths do not prefcntlj /bine like r
ayes of the Sun a (Toon as they are recovered from a long darknefs , but are
clouded Wsth fame obfeurity • Nay / nit not fay but this Agrippa might obfeure
theje myfleries like an Hermetic all 7 } hi/ofopher, on purpofe/hat only the fons
ofesfrt might under ft and them. He perhaps might mix ch/tffe With his Wheat ,
that quick, fight ed birds only might find it out , and not fwine trample it
underfoot. From fajingmuchat touching the excufing, or commending this
^Author ft am already prevented ; For at the beginning and ending of this book
there are feveral Epiftles of his own to others , Wherein he excufeth what may be
excepted againft him ; and of others to him fuff cient/y commending what is
praife Worthy in him;to which may be added that honorable teftimony given to
him by the author of that moft witty, &/ tiblimeThe- an t hr o pofoph i a Theo-
fnagica, lately fet forth. %Ad that IfbaUfay to perfwade thee to read this bookjs
but to defire thee to caft thine eye upon the Index of the Chapters contained
therein , which is at the end thereof: and thou /halt therein fee fneb variety of
wonderful [ub- jells .that at the fight thereof thou Wilt be impatient till thou haft
read them. I JhaH crave leave now to fpeak^one Word for my felfi If this my
tranjlation {ball neither anfWer the worth of the Author, or expellation of the
reader yconfider that the unquothnefs of the Authors ftile in many places, the
manifold Errata's, as wed liter all, as thofe in refpett of Grammatical conftr ullion,
may happily occafionfome miftakes in this my tranJlationJTet nowit ht- ftandingft
hope I have though without much elegancy ( which in- deed the matter would not
bear) put it into as intelligible an En . glifhphrafe as the or ginal would afford. As
for. the terms of art, which are many, divers of them Would not bear any Englijh
ex* prefponjherefore I have exprefftd them mLatimfms orqrecifms , according
as I have found them. / hope anArtifiwillbe diet* underfund t hem ; asfor Errata /,
as Jrnrforil) read over the iiok. / obfervcdtheje asjettftt mentioned, if thoujbalt
meet with ary more , as it is po ft hit than may fi y ht thou candid, and im- pact
hem to the Printers miftakey far Whichyas alfofor taking in theheft fenfe, what
here Iprefent thee withallythoujbalt for ever oblige thj friend, F. Errata. F Agf
<. line i. blot oat the word /toftiaffl- p. n. 1 - t J. r. Hefiod. p. 90. 1. 6 t. very little.
p 24. 1. 4 > •iWt ttttnti are. p 14. 1 5 r. they- p.14* l f r.bre. P. 41 L 4 -r.
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inSoctiy, r. penetrating eren to the very centre. jnomiaji. pni.j. 14 r- corruptible.
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genii. p.jKo.Lad. ter portrait^ mu iainctly, r. penetrating eren eo the very centre.
P* ' 9 «r. CiTmu*. p, 404* 1. ». r. world, p.40*#!. id. r. mire «». p. 497. i.» 7 -
b&toar an. P.Ut-r. 1 . | 9 . r. Oey.'p. 49 *. h 19- btet our the. p. 44.. !. 8. r . writ. r.
44* *• by theft. ». 4 ft. I, ao. I lot out o‘l P * ,40>,# 19 ' f%h *' P * J ' # * *•***•*■/£>
W- *• P • r. Jef*. F : jay. I. \f*t. «*i ngt 404. 1 , r. r. world, p.40^1. id. f. unitt «».
p. 4 J 7 . 1 -»T- b&twa an. p.^at. t. tt oat the. p. 44 «, 1. 8. r. writ. r. 44* 1.*. *. by
theft. p. 4 «r. I, ao. I lot out o'*. Three Books of Occult Philofophy , or of
Magick 5 Written by that Famous Man Henry Cornelius <iAgrippa, Knight, And
Doctor of both Laws, Counfeilorto Cxfars Sacred Majcfty, and Judge of the
Prerogative Court. v .' - CHAP. I. How Magicians Collett vermes from the three-
fold World, is declared in thefe three Books. H Eeing there is a three fold World,
Ele- mentary, Celeftiall,and Intelle<3uall j and every inferior is governed by its
fuperi- or, and receiveth the influence of the vertues thereof.fo that the very
original, and chief Worker ofall doth by
Angels, the Heavens, Stars, Elements, Animals,- Plants, Metals, and Stones
convey froi# himfelf the vertues of his Omnipotency upon us, fox whole - OF
Occult fhilofophy. Book I. con- us to afcend by tne ume ucgrccs • very
original! World it felf, the Maker of all things, and firft Caufe,from whence all
things are, and proceed ; and alio to cnjov not only thefe vercues, which are
already in the more ex- cellent kind of things, but alfo befidcs thefe, to draw new
ver- tuesfrom above. Hence it is that they fcek after the vermes of the Elementary
world, through the help of Phyfick, and Na« turall Philofophy in the various
mixtions of Naturall things, then of the Celeftiall world in the Rayes, and
influences there- of, according to the rules of Aftrologers, and the doftrines of
Mathematicians, joy rung the Celeftiall vertues to the former : Moreover, they
ratifie and confirm all thefe with the powers of divers Intelligences, through the
facrcd Ceremonies of Reli- gions. The order and procefs of all thefe I (hall
endeavor to deliver in thefe threeBooks ; Whereof the firft contains natu- ral!
Magick, the fecond Celeftiall, and the third Cercmoniall. But I know not whether it
be an unpardonable preemption in me, that I, a man of fo little judgement and
learning, fhould in my very youth fo confidently fct upon a bufinefs fo difficult,
fo hard,and intricate as this is. Wherefore, whatfoever things have here already,
and fhall afterward be faid by me, I would not have any one aflent to them, nor
fhall I my felf, any fur- ther then they (hall be approved of by the Univetfall
Church, and the Congregation of the Faithful!. CHAP. II. What Magick.it, 'tohat
are the Tarts thereof, and how the Tro- fejfors thereof mnft be qualified. M
Agick isa faculty of wonderfull vertue .full of moft high myfteries, containing the
moft profound Con- templation of moft fecret things, together with the nature,
power, quality, fubftance, and vertues thereof, as alfo the know- fervice he
made,and created all thefe things : Wife men ceive it no way irrationall that it
fhould bepojfible for ; r 1 .... porJi WatIH f A fnf* Book I. Of Occult
Tbilojophy. knowledge of whole nature , and it doth inftrud us concern- ing the
differing, and agreement of things amongft themfelves, whence it produceth its
wonderful! effeds, by uniting the ver- tlies of things through the application of
them one to the o- ther,3nd to their inferior futable fubjefts, joyning and knit-
ting them together throughly by the powers, and vertues of the fuperior Bodies.
This is the moftperfcd,and chief Science, that facred,and fublimer kind of
Phylofophy , and laftly the mod abfolute perfedion of all moft excellent
Philofophy. For feeing that all regulative Philofophy is.dividcd into Naturall,
Mathematical!, and Theologicall: ('Natural! Philofophy teach- eth the nature of
thofe things which are in the world, fcarching and enquiring into their
CaufeSjEffeds/TimesJMaces, Falliions, Events,, their Whole, and Parts, alfo The
Number and the Nature of thofe things , , ' fol d Elements , what Fire, Earthy
zs4ire forth brings : From Whence the Heavens their beginnings had ; Whence T
ide, Whence Rainbow in gay colour s. clad. What maizes the Clouds that gathered
are, and blacky T o fend forth Lightnings , and a Thundring cracky ; What doth
the T^ight/y Flames , and Comets make • What makes the Earth to f well , and
then to quake : What is the feed of Metahy and ef Gold f What Vertues , Wealth ,
doth Natures Coffer hold. All thefe things doth naturall Philofophy, the viewer
ofna- ture contain , teaching us according to Virgil s Mufe. — whence all things
flow , Whence AfankindyBeafty Whence lire, whence Rain, and Snow, Whence
Earth- quakes are , Why the Whole Ocean beats Over his Banks , and then again
retreats : ^Whence flrength ofHearbsywhence Courage , rage ef Bruits, AH
kinds of Stone, of Creeping things , and Fruits . But Mathematical! Philofophy
teacheth us to know the B a quantity quantity of naturall Bodies, as extended
into three dimenfi- qns, as alfo to conceive of the motion, and courfc of Celeftiail
Bodies* „ As in great haft , What makes the golden Stars to march fof aft ;
What makes the Moon fometimes to maskher face> / The Sun alfo , as if in fome
difgrace . And as Virgil fings, V ' .s ‘ # * */ * * ^ '*u A, ^ ' • « V 1 /frB' th'Sun
doth rule with twelve ZodiackjSigns, The 0 rb thats meafur’d round about with
Lines , It doth the Heavens Starry way make known y eAnd Jlrange Eclipfes of the
Sun , and Moon. oArthnns alfo , and the Stars of Rain, Thefeaven Stars likewife,
and Charles bis IVain , Why Winter Suns make tow'rds the Weft fof aft ; ' Wnat
makes the Nights fo long ere they be paft l ; . .. .. All which are undetftood by
Mathematical! Pbilofopby. Hence by the Heavens we may foreknow T hefeafons
all ; times for to reap and foVe, And when ’tisfit to launch into the deep, tslnd
when to War, and 'dehen in peace to fleep, . rind when to dig up Trees, and them
again To fit y that fo they may brine forth amain. 5 Book I. Of Occult
(Philojophj. thcfe three principal! facultie s nil MagicITcomprehends unites, and
afluates ; deservedly therefore was it by the Anci- ents efteemed as the higheft,
and moft facrcd Philofophy. It was as we find, brought to light by mofl fage
Authours , and moft famous Writers; amongft which principally Zamolxts and
Zoroafter were fo famous, that many believed they were the inventers of this
Science. Their track Abbaris the Hyper- ■/£> bor eun,C harmondtu , Damigeron.
Eudoxus, Hermippus follow- ed .• there were alfo other eminent, choice men, as
Mercurius Tref negiftus, Torphyrius, Iamblicus , r Plutinus, Troclus, Dar- danus,
Orpheus the Thracian, Gog the Grecian, Germ a the Ba- bilonian, Apollonius oily
m2, Ofthanes alfo wrote excellently in this Art ; whofe Books being as it were loft,
Democritus of Abdera recovered, and fet forth with his own Commentaries.
Befides Pythagoras, Empedocles, Democritus, Plato, and many other renowned
Phi lofophers travelled far bySea to learn this Art : and being returned, publiflied
it with wonderful! de- voutnefs, efteeming of it as a great fecret. Alfo
itiswellknown thatP ythagoras, and ‘Plato went to the Prophets of Memphis to
learn it, and travelled through almofl all Syria, Egypt, Ju- dea, and the Schools of
the Caldeans, that they might not be ignorant of the moft facred Memorials, and
Records of Ma- gick, as alfo that they might be furnifhed with Divine things.
Whofoever therefore is defirous to ftudy in this Faculty, if he be not skilled in
naturall Philofophy, wherein are difeovered the qualities of things, and in which
are found the occult pro- perties of every Being, and if he be not skilfull in the
Mathe- maticks, and in theAfpeds, and Figures of the Stars, upon which depends
the fublime vertue, and property of every thing; and if he be not learned in
Theologie, wherein are manifefted thofe immaterial! fubftances, which
difpence.and minifter all things , he cannot be poflibly able to underload the
rationality of Magick. For there is no work that is done by meer Magick, nor any
work that is meerly Magical], that doth not comprehend tbefe three Faculties. ’ ,
CHAP. B S Of Occult Thilofopby. Book I. CHAP. III. Of the fottr Element s y
their qualities, and mat nail mixtions. T Hcrc arc four Elements, and originalt
grounds of all cor- poreall things, Fite, Earth, VVatcr, Aire, of which all
elementated inferiour bodies are compounded ; not by way of heaping them up
together, but by tranfniutation,and union ; and when they are deftroyed.they are
refolved into Elements. For there is none of the fenfible Elements that is pure, but
they are more or lefs mixed, and apt to be changed one into the other : Even as
Earth becoming dirty, and being dififolved, becomes Water, and the fame being
made thick and hard, be- come Earth again ; but being evaporated through
heat,pa(Teth into Aire, and that being kindled, pafleth into Fire , and this being
cxtingnilhed , returns back again into Aire , but being cooled again after its
burning, becomes Earth, or Stone, or Sulphur, and this is manifefted by
Lightening : Plato alfo was of that opinion,that Earth was whollychangeable.and
that the reft of the Elements arexhanged, as into this, fo into one ano- ther
fucceflivcly. But it is the opinion of the fubtiller fort of Philofophers, that Earth is
not changed, but relented and mix- ed with other Elements, which do diflolve it ,
and that it re- turns back into it felf again. Now every one of the Elements hath
two fpccificall qualities, the former whereof it retains as proper to it felf, in the
other, as a mean, it agrees with that which comes next after it. For Fire is hot and
dry , the Earth dry and cold, the Water cold and moift, the Aire moift and hot.
And fo after this manner the Elcments.according to two contrary qualities, are
contrary one to the other, as Fire to V V ater, and Earth to Aire. Moreover, the
Elements are upon another account oppofite one to the other : For fome are
heayy, as Earth and V Vater, and others are light, as Aire and Fire. Wherefore the
Stoicks called the former pallives , but the latter a<3i ves. And yet once again
Plato diftinguilheth them after another manner, and afligns to every one of them
three Book I. Of Occult tphilojopby. 7 three qualities, viz., to the Fire
brightnefc, thinnefs, and mo- tion, but to the Earth darknefs, thickneis and
quictnefe. And according to thefe qualities the Elements of Fire and Earth are
contrary. But the other Elements borrow their qualities from / thefe, fo that the
Aire receives two qualities of the Fire, tjhin* nefs and
motion ; and one of the Earth, viz. darknels. In like manner Water receives two
qualities of the Earth, dark- nels and thickneis, and one of Fire, viz. motion. But
Fire is twice more thin then Aire, thrice more moveable, and four _ times more
bright .• and the Aire is twice more bright, thrice more thin, and four times more
moveable then Water. Where- fore Water is twice more bright then Earth, thrice
more thin, and four times more moveable. As therefore the Fire is to the Aire, fo
Aire to the Water, and Water to the Earth } and a- gain, as the Earth is to the
Water, fo the Water to the Aire, and the Aire to the Fire. And this is the root and
foundation of all bodies, natures, vertues, and wonderfull works; and he which
(hall know thefe qualities of the Elements, and their mixtions, (hall eafily bring to
pals fuch things that arc won- derfull, and aftonilhing, and lhall be perfedt in
Magick. CHAP. IV. Of * three fold confi deration of the Elements. r T' , Here
are then, as we have faid.four Elements, without the perfedt knowledge whereof
we can effedf nothing in Ma- gick. Now each of them is three-fold, that fo the
number of four may make up the number of twelve ; and by palling by the
number of feven into the number of ten, there may be a progrefs to the fupream
Unity, upon which all vertue and wonderfull operation depends. Of the firft Order
are the pure Elements, which are neither compounded nor changed, nor admit of
mixtion , but are incorruptible , and not of which, but through which the vertues
of all naturall things are brought forth into adt No man is able to declare their
vercucs, B 4 be- bccaafe they can do all things upon all things. He which is ig-
norant of thefe, (hall never be able to bring to pafs any won- derfull matter. Of
the fecond Order are Elements that are compounded,changeable,and impure, yet
fuch as may by arc be reduced to their pure (implicity, whole vertue, when they
are thus reduced to their hmplicity, doth above all things perfedl all occult, and
common operations of nature : and thefe are the foundation of the whole naturall
Magick. Of the third Order are tho'fe Elements, which originally and of themfelves
are not Elements, but are twice compounded, various, and changeable one into
the other. They are the infallible Medi- um, and therefore arc called the middle
nature, or Soul of the middle nature ; Very few there are that underftand the deep
myfteries thereof. In them is, by means of certain numbers, degrees, and orders,
the perfedion of every effedinwhac thing foever, whether Naturall, Celeftiall, or
Supercc|cftiall ; they are full of wonders, and myfteries, and are operative, as in
Magick Naturall , fo Divine .« For from thefe, through them, proceed the
bindings, Ioofings, and tranfmutatiomofal! things , the knowing and foretelling of
things to come, alfo the driving forth of evill, and the gaining of good fpirits. Let
no man therefore, without thefe three forrs of Elements, and the knowledge
thereof, be confident that he is able to work any thing in theocculc Sciences of
Magick, and Nature. But ; whofoever (hall know how to reduce thofc of one Order,
into j thofe of another, impute into pure, compounded into Ample, and (hall
know how to underftand diftintftly the nature, ver- tue, and power of them in
number, degrees, and order, with- ? out dividing the fubftance, he (hall eafily
attain to the know- I perfeft operation of all Naturall things, and Cele- ftiail
fecrcts. ; ; CH AP. I ¥ - 4 < v - . Of Occult [ Vbilofopby . 9 Book I.
CHAP. V. of the wonder full Natures of Fire-, and Earth. T Hcre are two things
( faith Hermes) viz.. Fire and Earth , which are fuftkienc for the operation of all
won- derfull things the former is adive, the latter paflive. Fire (as faith Dionyfms )
in all things, and through all things, comes and goes' away bright, it is in all
things bright, and at the fame time occult , and unknown; When it is by it fclf fno
other matter coming to ic, in which it ftionld manifeftits proper adion J ic is
boundlefs, and invifible, of it felf fufficient for every adion that is proper to it ,
moveable, yielding it felf after a miner ro all things that come next co ic,
renewing, guarding nature, enlightening, notcomprchend- ed by lights chat are
vailed over, dear, parted, leaping bsck, • bending upwards, quick in motion,
high, alwayes raifing mo- • tions, comprehending another, not Comprehended ic
felf, not (Wading in need of another, fecretly increafing of it felf, and manifcfting
its greatnefs to things that receive it, Adive, Powerful), Invifibly prefcnt in all
things at once ; it will not be affronted or oppofed, but as it were in a way of
revenge, it will reduce orvaffudden things into obedience to it felf, incom-
pvehenlible, impalpable, not kffefied, moft rich in all difpcnfa- tionsofit felf. Fire
fas faith P/inj) is the boundlefs, and mifchievous part of the nature of things, it
being a queftion whether it deftroys, or produceth moft things. Fire it felf is one,
and penetrates through all things fas fay the Pjtb.tgo- rims) alfo fpread abroad in
the Heavens, andiliining: bucin the infernall place (heightened, datk, and
tormenting, in the mid way it partakes of both. Fire therefore in itfelfisone, but
in that which receives it, manifold, and in differing fub- jeds it is diftributed in a
different manner, as Cleanthcs wit- neffeth in Cicero. Thartire then which we ufe
is fetched out of other things. It is in ftones,and is fetched out by the ftroke of
the fteele : it is in Earth, and makes that, after digging up, to 'I fmoake : it is in
Water, and heats fprings, and wells • it is in the depth depth of the Sea, and
makes that, being to/fed with winds warm : it is in the Aire, and makes it (as we
oftentimes fee) to burn. And all Animals, and living things whatsoever, as alfo all
Vegetables are preferved by heat : and everythin® * that lives, lives by reafon of
the incioftd heat. The propel ties ofjthe Fire that is above, are hear, making all
things Fruit- full, and light, giving life to all things. The properties of the infernall
Fire are a parching heat, confuming all things and darknels, making all things
barren. The Celeftiall, and bright Fire drives away fpirits of darknefs ; alfo this onr
Fire made with Wood drives away the fame, in as much as it hath an Analogy
with, and is the vehiculum of that Superior lighr • as alfo of him. who faith. Iam
tht Light tfthe wW^which i’s true Fire, the Father of limits , from whom every
good thing that is given, Comes ; fending forth the light of his Fire
andcommumcating itfirft to the Sun, and the reft of the Cc- leltiall bodies, and by
thefe, as by mediating inftruments.con- A ShC mt ° 0U c r ? re ‘ As therefore the
fpirits of An^l, of ^ da ? 5 f ° g° odf P iri «. which are AngeJs ot L‘ght, are
augmented, not only by that light, which rn^ U,e 'p fthe u Un>andCe,cftia11 ’ but
alfo b Y the l|ht ofour common Fire. Hence ic was that the firft, and moft wife infti
tutors of Religions, and Ceremonies ordained, that Prayers" Singings, and all
manner of Divine Worftip, whatfoeveJ m^i n0 ,r Per l° rm r ed W - ith0Ut Ji S hted
Candles, or Torches fe C ft Vr°, WaSt f at fign T lbcant °f Pjthagoras. Do not
lpeakofGod without alight; and they commanded that for the dnvmg away
ofwicked fpirits, Lights and Fires fliould be kindled by theCorpfes of the dead,
and that they foould nor be removed, untill the expiations were after a Hole man
fhelTd ^ 51 'r thCy h f? 1 And the 6 reac W lub;ea, and receptacle of all Celeftiall
rayes, anj *1 iilP' Of Occult Philofopby. Book I. ^jjgm Mrfteassi.tsi ceives
the abundance of all things, and is, as it were the fiS fountain,from whence all
things fpring, it is the CeaterJbSS datton and mother of all things. Take as much
of it as you pleafe, ieperated, wafhed, depurated, fubtilized, if you let it lye in the
open Aire a little while, it will, being full, and a- bounding with Heavenly vertues,
of it felf bring forth Plants, Worms, and other living things, alfo Stones, and
bright fparto of Metals. In it arc great fecrets, if at any time it Ihall be purified by
the help of Fire, and reduced unto its fimplicity by a convenient wafh.ng. I t ls the
firft m f J Creation, and the trueft Medicine that can reftore, andpre- U CHAP.
VI. Of the vronderfull Natures of Water, Aire, anti winds. T He other two
Elements, vi*u Water, and Aire are not lels efficacious then the former; neither is
nature want- ing to work wonderfull things in them. There is fo great a neceflity
of Water, that without it no living thing can live. No Hearb, nor Plant whatfoever,
without the moiftening of Water can branch forth. In it is the Seminary vertue of
all things, cJieciaUv pf Animals, whofefeed is manifeftly wate- nih. The feeds alfo
of Trees, and Plants, although they are earthy, mult notwithfiapding of neceflity
be rotted in Water, before they can be fcfctfull ; whether they be imbibed with
the moilture of the Eaiftfc or with Dew, or Rain, or any other Water that is on
purpofeput to them. For Mofir wntes.thac only Earth, and Watering forth a living
foul. But he af- cribes a twofold production of things to Water, via., of things
fwinuning in the VVatcrs, and of things Hying in the Aire above ii Of Occult
Pbilofephy. Book f. above the Earth. And that thofe produ&ions that are made
in, and upon the Earth, are partly attributed to the very Water* the lame Scripture
teftifies, where it faith that the Plants, and the Hearbs did not grow,becaufe God
had notcaufed it to rain upon the Earth. Such is the efficacy of this Element of
Water, ^generation cannot be done without it! as t-hrilt himfelf certified to
Nicodemus.
Very greac alfo is the vertue of it in the Religious Worfhip of God, in expiations
ana purifications; yea.che neceflicy of it is no lefs then that of rire. Infinite are the
benefits, and divers are the ufes thereof, as being that by vertue of which all
things fubfift, are gene- rated.nourifhed and mcreafed. Thence it was that Thales
of and concluded that Water was the beginning of all things, and faid it was the
firft of all the Elements, and the molt potent, and that becaufc it hath the mafterv
over all the reft. For, as Pliny faith, Waters fwallow up the Earth, extinguill)
flames, afeend on high, and by the (fetching forth of the clouds, challenge the
Keaven for their own: the lame falling down become the Caufeofaii things that
grow in the fcarth. Very many are the wonders that are done by Waters according
to the Writings of Pliny, Solinus, and many other niitorians, of the wonderfull
vertue whereof, Ovid alfo makes mention m thefe Verfes. ' . . -Hornd Hammons
Waters at high noon Art cold-, hot at Sun-rife, and fating Shu. Wood, put in bub
ling Athemas is Fir’d, The Moonthenfarthefifrom the Sun retir'd, Gicoman
jfreams congeal his guts to Stone That thereof drtnks - and what therein is
thrown. v.rathis, WSybans {from the Mountains raid) Color the W Uke Amber, or
pure Gold. 1 Some fountains, of a more prodigiourkinde only change the body,
but the minde. ’ Who hath not heard of obfeene Salmacis ? Of th' fethiopiio lake
t for Who of this : I ' ~ * But only tafi , their Vit: no longer keep, Or
forthwith fall into a deadly pep. Who at CXitQtWS fountain t hirfl remove, Loath
Wine, and abftinent, men Water love. With ftreams opposdto thefe Linceftus noiw
s They reel, as drunks who drinkjoo much ofthoje. A Lake in fair Arcadia/W/, of
old . Call'd Pheneus ; fufpetled, as twofold: Fear, and forbear to drinkjhereof by
night: I: By night mwholfome,wholj r ome by day light. yofephus alfo makes
relation of the wonderful I nature of a cer- tain river betwixt Arcea, and
Raphane.:, Cities of Syria : which runs with a full Channel! all the Sabboth Day,
and then on a fudden ceafeth, as if the fprings were ftopped, and all the fix
dayesyoumay pafsover it dry-fhod .- but again on the fea- 1 venth day ('no man
knowing the reafon of itj the Waters re- ■/£> turn again in abundance, as before.
Wherefore theinhabi- : tants thereabout called it the Sabboth- day river,
becaufeof ■/£> the Scaventh day, which was holy to the J cws. The Gofpel r I
alfoteftificsofa (hcep-poole, into which whofoever ftepped * firft, after the Water
was troubled by the Angel, was made £ * whole of whatfoever difeafe he had.
The fame vertue, and effi- cacy we read was in a fpring of the Jonian Nymphs,
which was in the territories belonging to the Town of Flu, ac a Village f called
Beraclea, neer the river Cithnon: which whofoever ftep- ; ped into, being
difeafed.camc forth whole, and cured of all his 1 difeafes. Paufanias alfo reports,
that in Lycem, a mountain I of there was a fpring cxWcd'Agria, to which, as often
as the drynefs of the Region threatned the deftru&ion of fruits, Jupiters Prieft of
Lyceiu went, and after the offering of Sacrifices, devoutly praying to the Waters of
the Spring,hold- inga Bough of an Oke in his hand, put it down to the boc- | tome
of the hallowed Spring ; Then the waters being troiK bled a Vapour afeending
from thence into the Air was blown I into’ Clouds, with which being joyned
together, the whole Heaven was overfpread; which being a litle after difiolved «
mt0 ME Of Occult Tbitofiphy . Book I, into rain, watered ail the Country
moft wholfomly. Moreover Rufus a Phyfitian of Ephefus , befidesmany other
Authours, wrote grange things concerning the wonders of Waters, which, for
ought I know, are found in no other Authour. It remains that I fpeak of the Aire.
This is a vitall fpirit, pafling through all Beings, giving life, and fubfiftence to all
things, binding, moving, and filling all things. Hence it is that the Hebrew
Dodlors reckon it not amongft theElements, but count it as a Medium or glew,
joyning things together , and as the refounding fpirit of the worlds inftrument. It
immedi- acy receives into it felf the influencies of all Ccleftiall bodies and then
communicates them to the other Elements, as alfo to all mixt bodies: Alfo it
receives into it felf, as if it were a divine Lookirtg-glafs, the fpecies of all things,
as Well natural!, as ar- tificial!, as alfo of all manner offpeeches, and retains them
• And carrying them with it , and entering into the bodies of Men, and other
Animals, through their pores, makes an Im- preflion upon them, as well when
they fleep, as when they be awake, and affords matter for divers ftrange Dreams
and Di vinations. Hence they fay it is, that a man parting bv a place where a man
was flain,or the Carkafe newly hid,is moved with uA nd Ac C u d r ; becau i' e the
Airein that place being full of the dreadful! fpecies of Man- flaughter, doth, being
breathed in, move and trouble the fpirit of the man with the like fpeci- es ,
whence it is that he comes to be afraid. For every thine * that makes a fudden
imprertion, aftonirtieth nature. Whence it is that many Philofophers were of
opinion that Aire is the caufe of dreams, and of many other imprcflions of the
mind through the prolonging of Images, or fimilitudes, or fpecies (which are
fallen from things, and fpeecaes multiplyed in the , tafy,and foul ofhim that
receives them, which being freedfrom fneS and n ? Way j h t‘ ndred ’ ex P edin §
to meet fuch kind of r£n h b y £hem - F « r the fpecies of things al- fenf« nf° f
Che ‘ r °T pro P er nacure > they are carryed to the if fesofmen , and other
animals in generall, may norivirh- andmg gec fome imprertion from the Heaven,
whiieft they be be in the Aire, by reafon of which, together with the aptnefs
and difoofition of him that receives them, they may be carryed to the fence of
onej rather then of another. And hence it is pofsible naturally, and far from all
manner of fuperftition, no other fpirit coming between, that a man fhould be able
in a very time to fignifie his mind unto another man , abiding at a very long and
unknown diftance from him ; although he can- not precifely give an eftimate of
the time when it is, yet of ne- cefsity it muft be within 24. hours; and I my felf
knowhow to do it, and have often done it. The fame alfo in time paft did the
Abbot Tritenius both know and do. Alfo when cer- tain appearances, not only
fpirituall, but alfo raturall do flow forth from things, that is to fay, by a certain
kind of flowings forth ofbodics from bodies, and do gather ftrengch in the Air,
they offer, and fliew themfclves to us as well through light as motion, as well to
the fight as to other fenfes, and fometimes work wonderfull things upon us, as
Plotinus proves and teach- eth. And we fee how by the South wind the Air is
condenfed into thin clouds, in which, as in a Looking glafs arc reflefted
reprefentations at a great diftance of Cattles, Mountains, Horfcs, and Men, and
other things, which when the clouds arc gone, presently vanifh. And Arifiotle in
his Meteors (Lews, that a Rainbow is conceived in a’cloud of the Aire , as in a
Looking glafs. And Albtrius faith,that the effigies ofbodics may by the ftrength of
nature, in a moifl Aire be eafily repre- sented, in the fame manner as the
reprefentations of things are in things. And Arifiotle tels of a man, to whom it
happened by reafon of the weaknefs of his fight, thatthe Airethatwas near to
him, became as it were a Looking-glafs tohim.and the optick beam did refledl
back upon himfelf, and -cotfld not pe- netrate the Aire, ftfcihat whitherfoever he
went, he thought he faw his own image, with his face towards him , go before
him. In like manner : by the artificialnefs of fome certain Look- ing- glaffes, may
be produced at a diftance in the Aire, befide the Looking-giaffes, what images we
pleafe ; which when ig- norant men fee, they think they fee the appearances of
fpirits, or fouls ; when indeed they are nothing elfe but femblances kin > i
Of Occult Phitofopky. Book I. kin to themfelves, and without life. And it is well
known, if in a dark place where there is no light but by the coming in of abeam
of the Sun fomewhere through alitlehole, a white paper, or plain Looking- glafs
be fet upagainft that light, that there may be feen upon them, whatfoever things
are done without, being fhined upon by the Sun. And there is another fleight, or
trick yet more wondcrfull. If any one (hall take images artificially painted, or
written letters, and in a dear night fet them againft the beams of the
fullMoon,whofe refem- blances being mulciplyed in the Aire, and caught upward,
and refletfed back together with the beams of the Moon, any other man that is
privy to the thing, at a long diftance fees, reads, and knows them in the very
compafs, and Circle of the Moon which Art of declaring fecrcts is indeed very
profitable for Towns, and Cities that are befieged, being a thing which Pj>
tbagorM long fince did often do, and which is not unknown tofome in thefc
dayes, I will not except myfelf. And all thefe, and many more, and greater then
thefe are grounded in the very nature of the Aire, and have their reafotlg^znd
caufcs declared in Mathematicks,and Opticks. And as thefc re- femblances are
refkaed back to the fight, fo alfo fometimes to the hearing, as is manifeft in th
cEcbo. But there are more fccret arts then thefe, and fuch whereby any one may
at a < very remote diftance hear, and underitand what another fpeaks, or
whifpers foftly. ' Ther , e arc alfo from the airy Element Winds. For they are
nothing elfe, but Air moved, and ftirred
up. Of thefe there arc four tint are principal!, blowing from thefourcor- v> l ^
eaven ’ Notm from the South, Boreas from the North Zephjnu from the Weft,£«mr
from the Eaft, which Font anus comprehending in thefe verfes, faith, C°ld
Boreasj9«w the top of ’ly inpus h/oVrs, And from the bottom cloud]
Notus/Zott.\r. From fitting Fhcebus fruitful/ Zeph rus (lies, Ana barren Elirus
from the Suns up. rife. Book I. Of Occult Tbilojophy . / Not us is the
Southern Wind, cloudy.moift. warnTT^i fidT ■/£> ly, which Hieronimts cak the butler
ofthe rains. ©W (Scribes It [DUS* "v ~ ^ > ' 5 r?* * ■/£> • • * \ . « t * f f ' • * *
*• ,‘Pr* A > i Out flies South- Kind, with dropping wings , who (hrowds His
fearful afpeft in the pitchie clouds, W ^■/£>T^ te Fi tre J re,lm ' S ' h “r Be * r , d hi
&-f Woln »«b fhowres ; Mtjt s btnde hu B rows , mm from hts Btfome poVeres.
But Boreas is contrary to 3&fav l and is the Northern Wind; fierce, and roaring,
and difeuffing clouds, makes the Aire lerene, and binds the Water with Froft. Him
doth thus bring tnfpeaking of himfelf. Force me befits : with this thick,clouds I
drive ; Tofs the blew BilloVes, knotty Ok.es up-rive; Congeal [oft S no W, and
beat the Earth with haile : When I my brethren in the sAire ajfai/e, (For that, our
Field ) Vremeet with fuchajhoc That thundring Skies with our encounters roc!^
eAnd cloud-fir uck. lightning flafhes from on high, When through the Crannies
ofthe Earth I flic , A nd force her in her hollow Caves, 1 make The ghofls to
tremble, and the ground to quakf. •*V*V . X m . \ * ' . r * " " ' J And Zephyrw,
which is the VVeftcrn Wind.is moft foft.blow- ing from the Weft with a pleafant
gale, it is cold and moift, removing the effefls of Winter, bringing forth Branches,
and s Flowers, To this Eur us is contrary, which is theEaftem wind, and 16 called
Apeliotes, it is wacerifc, cloudy and raven- ous. Ofthefe two Ovid (ings thus: ' •
• ® ^ # a ^ a k To Pcrfis, and Sabea, Ennis flies ; ' Whofegums perfume the
blujbing Momes up-rife : 2 Vf xt *° ^e Evening, and the Coafi that glows With
fetting Phcebus, Zeph'rus blows .• • J 17 G In i8 Of Occult Philofophy.
Book II In Scythia horrid Boreas holds his min. Beneath Boites , and the frozen
f?ain : . The land to this oppos'd doth Jufterfteep With fruit full furores,
andclottds whichever weep. CHAP. VII. . 1 */ V ■/£> ' 4J 1 ' ' . V * * v * • * » r * «
Ofthe kinds »f Compounds, W bat relation they ft and in to the E- Uments, and
Vohat relation there is betwixt the Elements themf elves, and the fouljenfes, and
dijpofttions of men. * • ‘ % ~ ..*•*•'** v ' N Ext after the four fimple Elements
follow the four kinds of perfeft Bodies compounded of them, and they are
Stones, Metals, Plants, and Animals i and although unto. the generation of each
of ibefc all the Elements meet together in the compofition, yet every one of them
follows, and re- fembles one ofthe Elements, which is moft predominant^ For all
Stones are earthy, for they are naturally heavy,and defeend, and fo hardened with
drynefs,that they cannot be melted. But Metals are waterilh, and may be melted,
which Naturalifts confefs,and Chymiftsfinde to be true,t/it. that they are gene-
rated of a vifeous Water, or warerifli argent vive. Plants have foch an affinity with
the Aire, thac unlefs they be abroad in tbe optb.AUe, they do neither bud, nor
inctcafe. So alfo ali Animals Have in their Natures a moft fiery force x And alfo
faring from* C tl 'fi a ?f om ' ce - And Fire is fo naturall to them, that that being
extinguiffied they prefently dye. And again every one of thofe kinds is
diftinguiffied within it, felf by reafon of degrees of the Ele- ments. For amongft
the Stones they efpecially are called earthy that are dark* and more heavy and
thofe wateriffi, which are tranlparent , and are compared of water, as Cry- - ftalL
Book I. Of Occult Thilofobhy. ftall, Beryll, and Pearls in the She!* of Fifties : and
they are called airy, which fwim upon the Water , and are fpongious, as the
Stones of a Sponge, the pumifh Stone, and the Stone Sophus : and they are called
fiery, out of which fire is ext raft- ed, or which are refolved into Fire, or which are
produced of Fire: as Thunderbolts, Fire- (tones, and the Stone Asbeftus. Alfo
among! Metals, Lead, and Silver are earthy ;Qmck(iIver is waterilh : Copper, and
Tin are airy : and Gold, and Iron are fiery. In Plants alfo.the roots refemble the
Earth, by reafon of their thicknefs : and the leaves, Water, becaufe of their juice
Flowers, the Aire, becaufe of their fubtility , and theSeedsthe Fire, bv reafon of
their multiplying fpirit.* Befides, they are called tome hot, fome cold, fome moilt,
fome dry, borrowing their names from the qualities of the Elements. Amongft
Animals alfoj fome are in comparifon of others earthy, and dwell in the bowels of
the Earth , as Worms and Moles, and many other fmall creeping Vermine : others
are watery, as Fjftes ; others airy, which cannot live out of the Aire others alfo
are fiery, living in the Fire, as Salamanders, and Crickets, fuch as are of a fiery
heat, as Pigeons, Eftriches, Lions, and fuch as the wife man cals beafts breathing
Fire. Befides, in A- nimals the Bones refemble the Earth, Flefh the Aire, the vital
Ipirit the Fire, and the humors the Water. And thefe humors alfo partake of the
Elements, for yellow choller is inftead of Fire , blood inftead of Aire , Flegme
inftead of Water, and black choller, or melancholy inftead of Earth. And laftly, in
the Soul it felf, according to &✓/«/?/», the underftanding rcfembles Fire, reafon/«/?/», the underftanding rcfembles Fire, reafon
the Aire, imagination the Water , and the fenfes the Earth. And thefe fenfes alfo
are divided amongft themfelves by reafon of the Elements, for the fight is fiery,
nei- ther can it perceive without Fire, and Light : the hearing is airy, for a found
is made by theftriking of the Aire j flic fine!!, and taft refemble the Water, without
the moifture of which there is neither fmelljrhortaft ; and laftly the feeling is _
wholly earthy , and taketh grols bodi« foritsobjeft, I he aft ions alfo, and the
operations of man are governed by the Elcmencs. :The Eatth fignifies a flow, and
firm motion; C a The m Of Occult Thilofophy. Book I The Water fignifies
fearfulnefe, & fluggifhnefs, and remiflenels in working : Aire fignifies
chearfulnefs, and an amiable difpo- fition •• but Fire a fierce, quick, and angry
difpofition. The Elements therefore are the firft of all things, and all things are
of, and according to them.and they are in all things, and dif- fuse their vertues
through allthjngs. CHAP. VIII. How the Elements are in the Heavens , in Stars, in
'Divels, in Angels, and Ufllj in God himftlf. -* - MHA V r' * ^ t # /« » r. ■/£> . v * * ^
w • on t « , i t q 4 a . ■/£> ' • , j ' |* • V I *f is the unanimous confent of all
Platonifts, that as in the origmall, and exemplary World, all things are in all; fo ?
alfoin this corporeal world, all things are in all: foalfothe Elements are not only in
thefe inferiour bodies, but alfo in the Heavens, in Stars, in Divels, in Angels, and
laftly in God, the maker, and orginall example of all things. Now in tSele in-
feriour bodies the Elements arc accompanied with much grofs matter ; but in the
Heavens the Elements arc with their natures, and vcrtucs, viz,, after a Celeftiall,
and more excel- lent manner, then in fublunary things. For the ftrmnefs of the
Celeftiall Earth is there without the grofsnefs of Water : and the agility of the Aire
without running over its bounds ; the heat ofFire without burning, only ftiining,
and giving life to all things by its heat. Amongft the Stars alfo, feme are nery , as
At*n f and Sol : airy, as ?ufUer a and Venus : watery, 35 **%*> / and earthy, fuch
as inhabit the eighth Orbc,and the Moon (which notwichftanding bv many *****
* tetrads to it felf the Celeftiall waters, with which being imbibed,it doth
byreafonof'tsneernefs to us cower out , and communicate earL ™ r ° fi 8 ncs >
feme fiery , fome fo b Jhe H? iry ’ Ta ^ tCiy : the Elen i e nts rule them al-
coiSde^ion V nP? diftnbutmg ta them thefe four threefold confidemions of every
Element,™,. the beginning, middle, and 2 l Book I. Of Occult iPhilofophy.
and end; (o Aries poffefleth the beginning of Fire, Leo the progrefs,andincreaie,
and Sagittarius the end. Taurus the beginning of the Earth, Virgo the
ptogrek.Capricom the end. Gemini the beginning of the Aire, Libra the progrefs,
rim the end. Cancer the beginning of Water, Seorpim the middle, and Pifces the
end. Of the mixtions therefore of thefe Planets, and Signes, together with the
Elements are all bodies made. Moreover Divels alfo are upon this account
diftinguifhed the one from the other , fo that fome are called fiery, fome earthy,
fome airy, and fome watery. Hence alfo thofe four Infernall Rivers, fiery
Phlegethon , airy Coc/tus, wa- tery Styx, earthy Acheron. Alfo in the Gofpel we
read of Hell Fire, and cternall Fire, into which the Curfed fhallbe commanded co
go : and in the Revelation we read of a Lake of Fire, and fpeaks of the damned,
that the Lord will finite them with corrupt Aire. And in job. They fhall skip from
the Waters of the Snow to extremity of heat, and in the fame we read. That the
Earth is dark, and covered with the darkneis of death , and miferable darknefs.
Moreover alfo thefe Elements are placed in the Angels in Heaven, and the bleffed
intelligencies ; there is in them a liability of their ef- fence, which is an earthy
vertue, in which is the ftedfaft feat of God ; all'o their mercy, and piety is a watery
clcanfing vertue. Hence by the -Pfalmifl they are called Waters, where he fpcaking
of the Heavcns,faith,
Who ruleft the Waters that are higher then the Heavens ; alfo in them their fubtill
breath is Aire, and their love is fhining Fire : Hence they are called in Scripture
the Wings of the Wind j and in another place the Pfalmifl fpeaks of them, J-Vho
makjfl Angels thy Spirits, and thy Adinifters a flaming fire. Alfo according to
orders of An- gels, fome are fiery, as Seraphin, and authorities, and powers ;
earthy as Cherubin : watery as Thrones, and Archangels : airy as Dominions,and
Principalities. Do we not alfo read of the original maker of all things, that the
earth fhall be opened and bring forth a Saviour ? Is it not lpoken of the fame, that
he (hall be a fountain of living Water, cleanfing, and regene- rating ? Is not the
fame Spiric breathing the breath of life ; aDd C 3 the 22 Of Occult
Philofophy. Book I, the fame according to Mofes , and Pauls teftimony , A con-
fuming Fire f That Elements therefore are to be found ever y where, and in all
things after their manner, no man can deny e .- ' in thefe inferiour bodies
feculent, and grofs, and in Cel - ftials more pure, and clear ; but in fuperceleftials
living, and in all refpefts bleffed. Elements therefore in the exemplary world are
Ideas of things to be produced, in Intelligences are diftributed powers, in
Heavens are vertues,and in inferiour bodies grofs forms. C H A P. I X. Of the
vertues of things Natural l, defending immediatly upon - Elements. . ' 7 O F the
naturall vertues of things, forae are Elementary, as to heat, to cool, to moiften, to
dry; and they are called operations, or firft qualities, and the fecond a& r-foe
thefe qualities only do wholly change the whole fubftance, which none of the
other qualities can do. And fome are in things compounded of Elements, and
thefe are more then firft qualities, and fuch are thofe that are maturating,
digcfting, re- folying, mollifying, hardening, reftringing, abfterging, cor- roding,
burning, opening, evaporating, ftrengtheniftg, miti- gating, conglutinating,
obftruding, expelling, retaining, at- tracting, rcperculsing, ftupifying, beftowing,
lubrifying , and many more. Elementary qualities do many things in a mixt body,
which they cannot do in the Elements themfelves. And thefe operations are called
fccondary qualities, becaufc they follow the nature, and proportion of the mixtion
of the firft vertues, as largely it is treated of in Phyfick Books. As matu- ration,
which is the operation of naturall heat, according to a certain proportion in the
fubftance of the matter. Induration °P crat ‘ on co j4 ; lb alfo is congelation, and
lb of the reft. And thefe operations fometimes aft upon a certain mem- ber i as
fiich which provoke Urine, Milk, the Menftwa, and they they are called third
qualities, which follow the fecond, as the fecond do the firft. According therefore
to thefe firft, fecond, and third qualities many difeafesare both cared, andcaufed.
Many things alfo there are artificially made, which men much wonder at; as is
Fire, which burns Water, which they call the Greek Fire, of which Arijlotle teacheth
many compofitions in his particular Treatife of this fubjetf. In like manner there is
made a Fire that is extinguiflied with Oyl, and is kindled with cold Water, when it
is fprinkled upon it ; and a Fire which is kindled either with Rain, Wind, or the Sun
; and there is made a Fire, which is called burning Water, the Confctfion whereof
is well known, and it confumes nothing but it felf ; and alfo there are made Fires
that cannot be quenched, and in- combuftible Oyles, and perpecuall Lamps,
which can be extin- gu idied neither with Wind, nor Water, nor any other way;
which feems utterly incredible, but that there had been fuch a moft famous Lamp
, which once did fhine in the Temple of VenMSy in which theftone Asbefitu did
burn, which being once fired can never be extinguiftied. Alfo on the contrary.
Wood, or any other combuftible matter may be fo ordered, that ic can receive
no harm from the Fire; and there are made cer- tain Confedions , with which the
hands being anointed, we may carry red hot Iron in them, or put them into
melted Me- tall, or go with our whole bodies, being firft anointed there- with,
into the Fire without any manner of harm, and fuch like things as thefe may be
done.Thcre is alfo a kind of flax, which Pliny cals Asbtfium , the Greeks call
iaCt&r, which is not confumed by Fire, of which Anaxilaus faith, that a Tree Ctrtn-
pafled about with it, may be cut down with infenfible blows, that cannot be
heard. 24 , Of Occult fPhilofopby. Book I. CHAP.'X. Of the occult Vertues
of things. HP Here arc alfo other vertues in things, which arc not from -*• any
Element, as to expell poyfon,to drive away the noxi- ous vapours of Minerals, to
atrraft Iron.or any thing elfe ; and this vcrtueSra fcquell of the fpecies, and form
ofthisorthat thing ; whence alfo it being litle in quantity, is of great effica- cy;
which is nqt granted to any Elementary qualitv. For thefe vertues having much
form, and litle matter, can do very much ; but an Elementaty venue, becaufe it
hath more mate- riality, requires much matter for its afting. And they are called
occult qualities, becaufe their Caufes lie hid, and mans intellect cannoc in any
way reach, and find them out. Wherefore Pbi- lofophcrs have attained to the
greateft part of them by long experience, rather then by the fcarch of reafon : for
as in the Stomackthe meat is digefted by heat, which we knoiv/Tbic is changed
by a certain hidden vertue which we know not : for truly it is not changed by
heat , becaufe then it Ihould rather be changed by the Fire fide, then in the
Stomack. So there are in things, befides the Elementary qualities which we know,
other certain imbred vertues created by nature, which we ad- mire, and ate
amazed at, being fuch as we know not, and in- deedfeldom or never have feen.
As we read in Ovid of the T'hcenix, one only Bird, which renews her felf. All
Birds from others do derive their birth. But yet one FoVele there is in nil the
Earth, Call d by th‘ Adrians Phoenix, *ho the Vain Of age, repairs, andfoKs her
felf again. And in another place, <AE At camc to f" *his 'toondrous fight : nd
this rare Bird is welcom'd Kith delight. Book I. Of Occult Thilofophy.
LongGnce Metreas brought a very great wonderment upon the Greeks, and
Romans concerning himfelf. He faid that he nourifhedj and bred a beaft that did
devour it felf. Hence ma- ny to this day are folicitous, what this beaft of Matreas
Chould be. Who would not wonder that Fifties ftiould be digged out oftheEargh,
of which Ariftotle, T beophraftns, and Polybius the Hiftorian makes mention ?
And thefe things, which Pau- fanias wrote concerning the finging Stones ? All
thefe are ef- fefls of occult rertues. So the Eftrich concotSs cold, and moft hard
Iron, and digefts it into nouriftiment for his body whofe Stomack they alfo report,
cannot be hurt with red hoc Iron. So that little Fifti called Echeneis doth fo curb
the vio- lence of the Winds, and appeafe the rage of the Sea, that, let the
Tempefts be never lo imperious, and raging, the Sails alfo bearing a full Gale, it
dothnotwithftanding by itsmecr touch ftay the Ships, and makes them ftand ftill,
that by no means they can be moved. So Salamanders, and Crickets live in the F
ire ; alt hough they feem fometimes to burn, yet they are not hurt. The like is faid
of a kind of Bitumen , with which ghc weapons of the iAmaz,om were faid to
befmearedover, by which means they could be fpoiled neither with Svyord nor
Fire ; with which alfo the Gates of Calpia, made of Braft, are reported to be
fmeared over by Alexander the great. We read alfo that Noah's Ark was joyned
together with this Bitu- men, and that endured fome tboufendsof years upon the
Moun tai ns of Armenia. There are many fuch kind of wonder- full things, fcarcc
credible, which notwithftanding are known by experience. Amongft which
Antiquity makes mention of Satyrs, which were Animals, in ftiape half men, and
half bruits, yet capable of Ipeech, and reafon ; one whereof S .Hieromt reporteth,
fpake once unto holy Antonins the Hermite, and condemned the errour of the
Gentiles , in worftiipping fuch poor creatures as they were , and defired him that
he would pray unto the true God for him ; alfo he affirms that. there was one of
them (hewed openly alive, and afterwards fent to Confiantine the Emperour. •
CHAP, i 2 6 Of Occult tPhilofophy. Book I. CHAP. XI. HoW Occult V ertuet
are infufedinto the fever all kinds of thine t bj Ideas, through the help of the Sour
of the World , and rapes of the Stars: and what things abound mofi With this f 9
v^lV* ' rtl . ^ * % • . •* . « - . ' • ^ " P latonijls fay that all inferiour bodies are
exemplified by the fupenour Idea*-!. Now rhru *n rJ l _ • r ■/£> • drfKdSTf *i a ’ S
‘- *5 ey J Cfi L ne an Ide * cobe a for ™' a - ttble ind j mil 1 nds>and , co ^ b J
ebut one )fimple,pure,immti- Sre ofS? •zS k -* , r; porea ^ and i ternai1 and that
the «»- , °‘ a ‘‘ j » the lame. Now they place Idea's in the firft place in very
goodnefsit felf (i.e.) God, by way ofcaufe • and that they are diftmguifhed
amongft themfelves*^ by fome 'rela- fhn n°k fi k eraC10nS ° nly » ,caft whatf
oevcr is in the world ftiould be but one thing without any variety , and that they
a- grce ineflence, lcaft God rtiould be a compound fubftance!ln the fecond
place, they place them in the very intelligible Tt felf il e -l -n the Soul of the
world, differing the one from the 1 ther by abfo lute forms, fo that all the Idea's
in God indeed are but one form but in the Soul of the world they areTanv TJey
are placed in the minds of all other things,
whether they £ loyned to the body, or feparated from the b^dy by a cer - and
mo^ lC1 TK? D, r d T* by degrecs are d,ftl "g^ed y more formT?nfofr?h y P la ^
chem ^ nature, ascertain final! feed of forms mfufed by the Ideas, and laftly they
place them in mat- Ifaew^ldT 8 ' ? CreUnt0 may be added . that in the Soul of
the world there be as many Seminal forms of things as Idea's in the mind of
God , by which forms Ihe did in fhe Heavens ondf the e fe f 3rS frame 10 her felf
(hapes alfo ’ and ftam ped up- on all thefe fome properties ; on thefe Stars
therefore flumes and properties, all vertuesof inferiour fpecies, as alfo their
LTor fipure rr nd \ f °u aC Cvery /P ecies bath itsCeleftiall a wondeJfufr nnw ' " f '
C ° fr ? m which a,fo Proceeds * wonaerrull power of operating, which proper ®ifr
it ewes from its own Idea, through the Semmafforms of the -Soul Book I. Of
Occult *P hilojophy . 27 Soul of the World. For Ideas are not only eflentiall caufes
of every fpecies, but are alfo the caufes of every vertue, which is in the fpecies :
and this is that which many Philofophcrs fay, that the properties, which are in the
nature of things (which vertues indeed are the operations of the Idea's) are
moved by certain vertues, •?«. fuch as have a certain, and fure foundation, not
fortuitous, nor cafuall, but efficacious, powerfull, and fufficient, doing nothing in
vain. Now thefc Vertues do not err in their aftings, but by accident, via,. by
reafon of the impurity, or inequality of the matter : For upon this account there
are found things of the fame (pecics, more,or lefspowerful,according to the
purity, or indifpofition of the matter ; for all Celeftial influencies may be hindred
by the indifpofition, and inefficiency of the matter. Whence it was a Proverb
amongft the Platonifts.That Celeftial Vertues were infufed according to the defert
of the matccr Which alfo Virgil makes mention of, when he lings, Xhelrnatures
fiery are, and from above, csfndfrom grofs bodies freed , divinely move.
Wherefore thofe things, in which there is lefs of the Idea of the matter (i. e.) fuch
things which have a greater refem- blancc of things feparated, have more
powerfull vertues in operation,being like to the operation of a feparated Idea. We
fee then that the fituation, and figure of Celeftials is the caufe of all thofe
excellent Vertues, that are in inferiour fpecies. CHAP. XII. How it is that
particluar Vertues are infufed into particular In- dividuals , even of the fame
Species. 'T’Here are alfo in many Individuals , or particular things, d- peculiar
gifts, as wonderful!, as in the fpecies, and thefe alfo are from the figure, and
fituation of Celeftiall Stars. For every every Individual!, when it begins to be
under a determined Horofcope, and Celeftiail'Conftellation, Contrails together
with its eflcnce a certain wonderful! vertue both of doing, and fuffcring fomething
that is .remarkable , even befides that Which it receives from its fpecies, and this
it doth partly by the Influence of the Heaven, and partly through that obediential
alncfs of the matter of things to be generated, to the Soul of the World, which
obedientialnefs indeed is fuch as that of ourbodies to our fouls. For we perceive
that there is this in us, that according to our conceptions of things, ourbodies arc
moved, and that cheerfully, as when we are afraid of, or fly from any thing. So
many times when the Celeftiall fouls conceive fcveral things, then the matter is
moved obedienti- allytoit; Alfo in Nature there appear divers prodigies, by reafon
ofthc imagination of fuperiour motions. So alfo they conceive,& imagine divers
vertues, not only things naturall,but alfo fometimes things artificial, and this
efpecially if the Soul of the operator be inclined towards the fame. Whence Avicen
faith, that whatfoever things are done here, muft have been before in the
motions, and conceptions of the Srars,and Orbes. So in things, various effe&s ,
inclinations, and difpofitions are occafioned not only from the matter Varioufly
difjpofcd, as many fuppofe,but from a various influence, and diverfe form • not
truly with a fpecifical difference, but peculiar, and proper. And the degrees of
thefe are varioufly diftributed by the firft Caufe of all things, God himfelf, who
being unchangeable, diftributestoeveryoneashepleafeth, with whom notwith-
standing fecond Caufes, Angelical, and Celeftial cooperate, dif- pofing of the
Corporeal matter, and other things that are committed to them. All vertues
therefore are infufed by God, through the Soul of the World, yet by a particular
power of refemblances,and intelligences over-ruling tbem,and concourfe of the
rayes , and afpeds of the Stars in a certain peculiar har- monious confent.
CHAP. ✓/«/?/», the underftanding rcfembles Fire, reafon Book I. Of Occult (philofophy. *9 CHAP. XIII. Whence the
Occult Verities of things proceed. 1 T is well known to all, that there is a Certain
vertue in the 1 Loadftone, by which it attrafb Iron, and that the Diamond doth by
its prefence takeaway that vertue of the Loadftone. foalfo Amber, and jeat
rubbed, and warmed draw a ftraw to them, and the Stone Asbeftus being once
fired is never, or force extinguifhed a Carbuncle (h.nes .n the dark, the Stone
Aetites put above the young fruit of Women, or Plants, Af'morViens them but
being put under, cauleth abortion; the Ufper ftencheth blood ; the iitle fifh
Echcncis flops the (hips : Rhuharb expels chollcr ; the liver of th e Camel, on
burnt, raifeth thowers, and thunders. The Stone Hdiotropium dazles the fight,
and makes him that wears it to be.nv.tible, the Stone l fmrnrius takes away
delufions from before the eyes, the per- fume of the Stone Lypparis cals forth all
the bealls, the Stone Svnochitis brings up infernal Ghofts, the Stone Anachitis
offhc Gods appear. The Enncflispu. unde, them that dream.caufeth Oracles.
There is an Hearb in tr£- ■/£> thiopia, with which they report ponds, and lakes are
dryedup, and all things that are (hut, to be opened; and we read of an Hearb
called Latace which the Perf, an Kings g.ve to their Em- baffadours, that
whitherfoever they (hall come, they (hall a- bound with plenty of all things. There
is alfo zScythan Hearb, with which being tafted, or at leaft held m the mouth,
they report the Scythians will endure twelve dayes hunger, and third ; and
Apuleitu faith, that he was taught by an Ora- cle that there were many kinds of
Hearbs, and Scones, with which men might prolong their lives for ever, but that it
was not lawfull for men to undeiftand the knowledge of thofe things,becaufe,
whereas they have but a (hort time to Iive,tney ftudy mifehief with all their might,
and attempt all mannerot wickednefc; if they (hould be fure of a very long time,
they would not fpare the Gods chemfelves. But from whence thelc MS* Of
Occult Philojopby. Book Jp — 1 ■/£> i ■/£> ■/£> t - vcrtnes are, none of all thefe have
(hewed, who have fet forth huge Volumes of the properties of things, not
Hermes, not Bochus , not Aaron, not Orpheus, not Theophrajhu, not Thebith, not
Zenothemis ; not Zoroafter, not Evax, not Diofcorides, not Jfaaick^ the J ew,not
Zacharias the Babilonian , not Albert us, not csfrnoliku ; and yet all thefe have
confeffed the fame.that Zacharias writes to AHthridites,thit great powcr.and
humane deftinies are couched in the vertues of Stones, and Hearbs. But to know
from whence thefe come, a higher fpeculation is required. Alexander the
Peripatctickc not going any further then his fenfes, and qualities, is of the opinion
that thefe pro- ceed from Elements, and their qualities, which haply might be
fuppofed to be true, if thofc were of the fame fpecies ; but many of the
operations of the Stones agree neither in genere, nor fpecit. Therefore Plato, and
his Schollers at- tribute thefe vertues to Ideas, the formers of things. But Avi- cen
reduced* thefe kinds of operations to Intelligencies, Hermes to the Stars,
lAlbcrtsu to the fpecificall forms of things. And although thefe Authors feem to
thwart one the o- thcr, yet none of them, if they be rightly underftood, goes be-
fide the truth .-fince all their fayingsare the fame incffedl in moft things. For God
in the firft place js the end, andbegin- ingof all Vertues, he gives the feal of the
Idea's to hisfervants the Intelligencies ; who as faithfull officers fign all things in-
grafted to them with an Ideal! Vertue, the Heavens, and Stars, as
inftruments,difpofing the matter in the mean while for the receiving of thofc
forms which refide in Divine Majefty(as faith Plato in Time us) and to be conveyed
by Stars ; and the Giver of forms diftributes them by the Miniftery of his
Intelligen- cies, which he hath let as Rulers, and Controllers over his Works, to
whom fuch a power is intrufted in things commit- ted to them, that fo all Vertue
of Stones, Hearbs, Metals, and all other things may come from the Intelligencies,
the Gover- nours. The Form therefore, and Vertue of things comes firft from the
Idea’s, then from the ruling, and governing Intelli- gencies, then from the afpedt;
of the Heavens difpofing, and laliJy from the tempers of the Elements difpofed,
anfwering the Book I. Of Occult (Philofophy. the influences of the Heavens,
by which the Elements them- reives arc ordered, or difpofed. Thefe kinds of
operations therefore-are performed in thefe inferiour things by exprefs forms,
and in the Heavens by difpofing vertues, in Intelligen- ces by mediating rules, in
the original! Caufe by /^V.and ex- emplary forms, all which muft of ncceflity
agree in the execu- tion of the effed, and vertue of every thing. There is
therefore a wonderfull vertue, and operation in every Hearb, and Stone, but
greater in a Star, beyond which
even from the governing Intelligences every thing received/ and obtains many
things for it felf, efpecialJy from theSu- pream Caufe, with whom all things do
mutually, and exadlv correfpond, agreeing in an harmonious confent, as ic were
in Hymnes alwa.es praifing the higheft Maker of all things.asby the three
Children in thefiery furnace were all things called no- on to praife God with
fingings. Blefs ye the Lord all things thaegrow upon the Earth, and all things
which move in the Waters, all fowls of the Heavens, Beafts, and Cattle, together
witlvthe fons of men. There is therefore no other caufe of the neceflity of effete ,
then the connexion of all things with the firit Caufe, and their correfpondency
with thofe Divine oat- terns, and eternall Idea’s, whence every thing hath its
deter- minate , and particular place in the exemplary world, from whence it
lives , and receives its original! Wg • And every vertueof Hearbs.Stones, Metais,
Animals, Wordsand Speeches, and all things that are of God, is placed there.
Noivthefirft Caufe, which is God, although he doth by Incelligencies , and Sr, 5
work , u P° n « inftriour things, doth fometimes rr bc L ' n , g h,d afide ’ or their
officiating being fufpended; works thofe things immediatly by himfelf? which
works then are called Miracles ; But whereas fecondary caufes, which Plato, and
others call handmaids, do by the Command and appointment of the firft Caufe,
neceffarily ad, and are ne- ceffitated to produce their effete, if God (hill
notwithftand- ing according to his pleafure fodifeharge, and fufpend them that
they fliall wholly defiftfrom the neccfaty o/that Com- mand, and appointment;
then they are called the greateft Mi- Miracles of God. So the fire in the
Chaldeans furnace did not burn the Children ; So alfo the Sun at the Command of
fojhua went back from its courfe the fpace of one whole day ; fo alfo at the
prayer of Hezekiah it went back ten degrees, or hours. So when Chrift was
Crucified the Sun was darkened, though at full Moon : And the reafons of thefe
operations can by no rationall difeourfe, no Magick, or occulr,or profound Science
whatfoever be found out, orunderftood, but are to be learn- ed, and inquired into
by Divine Oracles only. CHAP. XIV. Of the Spirit of the World, Vehat it is, and
how by Way of medium it unites occult Vertues to their fubjetls. D Emocritus,
and Orpheus, and many Pythagorians having moft diligently fearched into the
vertues of Celeftiall things, and natures ofinferiour things, faid. That all things
are full ofGod, and not without caufe For there is nothing of fuch tranfeending
vertues, which being deftitute of Divine afliftance, is content with the nature of it
felf. Alfo they called thofe Divine powers which are diffufed in things , Gods :
which Zoroafitr called Divine allurements, Synefitts Symboli- cal! inticements,
others called them Lives,and fome alfo Souls; faying, that the vertues of things
did depend upon thefe ; be. caufe it is the property, of the Soul to be from one
matter ex- tended into divers things, about which it operates .• So is a man, who
extends his intelleS unto intelligible things, and his imagination unto imaginable
things; and this is that which they underftood, when they faid, v«. That the Soul
of one thing went out, and went into another thing, altering it, and hindering the
operations of it .- As a Diamond hinders the operation ofthe Loadftone, that it
cannot attrad Iron. Now ' feeing the Soul isthefirft thing that is moveable, and as
they fay, is moved of it felf; but the body, or the matter is of it felf unable, and
unfit for motion, and doth much degenerate from -..-v ’• - ' "" the Book I. Of
Occult (Philofoply. the Soul, therefore they fay there is need of a more excellent
C Medium, viz,. Such a one that may be as it were no body.buc as it were a Soul,
or as it were no Soul, but as it were a body, by which the foul may be joyned to
the body. Now they conceive fuch a medium to be the fpirit of the World. viz.
that which we call the quinteflence .- becaufe it is not from the four Elements, but
a certain firft thing, having its be- ing above, and befides them. There is therefore
fuch a kind of fpirit required to be, as it were the medium, whereby Ccleft£ all
Souls are joyned to guofs bodies, and beftow upon them wonderful! gilts. This
Ipirit is after the fame manner in the body of the world, as ours is in the body of
man. For is the powers of our foul are communicated to the members ofche
body by the fpirit, fo alfo the Venue of the Soul of the World is diffufed through
all things by the quinteflence : For there is nothing found in the whole world, that
hath not a fparfc of the Verwe thereof. Yet it is more>nay moft of all infufed into
thole things which have reccivcd.or taken in moftof this fpirit: Now this fpirit is
received or taken in by the rayes of the Stars, lo far forth as things render
themfelves conformable to them. By this fpirit therefore every occult property is
convey- ed into Hearbs, Stones, Metals, and Animals* through the Sun, Moon,
Planets, and through Stars higher then the Planets., Now this fpirit maybe more
advantageous to us, if any one knew how to feparate it from the Elements .- or at
leaft to ufe thofe things chiefly, which do moft abound with this fpirit. For thefe
things, in which this fpirit is kk drowned in a body .and Jefs -checked by matter,
do more powerfully, and perfcdly aft, and alfo more readily generate their like .-
for in it are all generative,*: fcminary Vertues.For which caufe the Alcbjmifts
endcavour to feparate this fpirit from Gold, and Silver; which being rightly
feparated, and extradcd,if thou ffcalt afterward project upon any matter of the
fame kind (i t.), any Metall, prefently will Mrn it into Gold, or Silver. And we know
how to do that, and have icen it done ; but wc could make no more Gold* then
the weight of that was, out ofwbich we ex- traded the fpirit. For feeing that is an
cocnie form, and not D intenfe. intenfe, it cannot beyond its own bounds
change an imper- feft body into aperfed : which I deny not, but may be done by
another way. How Vee mufi find out, and examine the Verities of things bj way
offimilitude. - - * •■/£>*>'* I I is now manifcft that the occult properties in things
are not from the nature of the Elements, but infufed from above, hid from our
fenfes , and fcarce at laft known by our reafon, which indeed come from the Life,
and the Spirit of the World, through the rayes of the Stars • and can no otherwifc
but by experience, and conjedure be enquired into by us. Wherefore, he that
defires to enter upon this ftudy, muft con- fer, that every thing moves, and turns
it felf to its like, and indinesthat to it felf with all its might, as well in property,
vix.. Occult vertue , as in quality, pit. Elementary vertue. Sometimes alfo in
fubftance it felf, as we fee in Salt, for what - foever hath Jong flood with Salt,
becomes Salt : for every a- Book I. Of Occult Thilofophy. eye, and the left eye
thereof, helps the Ibrenefs of his kfr eye, if they be hanged about his neck in a
Cloth of its naturall Colour: The like is reported of the eyes of a Crab. So the foot
of a Tortoife helps them that have the Gout iji their being applycd thus , as foot
to foot, hand to hand, right to right left to left. 6 ? After this manner they fay,
that any Animal! that isharren cauleth another to be barrcnjand of the
Animall,efpecially the Tefticles, Matrix, or Urin. So they report that a woman (hall
not conceive, if <he drink every moneth of the Urin of a Mnle.or any thing fteeped
in it. If therefore we would obtain anyproperty or Vertue, let us feek for fuch
Animals, oriiich other things whatfoevcr, in which fuch a property is in a more
eminent manner then in any other thing, and in thefe let us take that part in
which fuch a property, or Vertue ismoft vigorous ; as if at any time we would
promote love, let us feek fome Animall which is moft loving , of which kind afe
Pigeons, Turtles, Sparrows, Swallows, Wagrailes .- and in thefe let us take thofe
menibers, or parts, in which the Vene- rall appetite is moft vigorous, and fuch are
the heart, tefticles, matrix, yard, fperme, and menftrues. And it muftbe done at
that time when thefe-Aninials have this affeftion moft intenfe; for then they do
much provoke, and draw love. In like man- ner to increafe boldnds,let us look for
a Lyon, or a Cock, and of thefe Ictus take the heart, eyes, or forehead. And fowc
muft undcrftand that which PfeKns the Tlatoniji faith,®/*, that Dogs, Crows, and
Cocks conduce much to watchfulnefs ; slfo the Nightingale, and Bat, and horn
Owle, and in thefe i he heart, head, and eyesefpecially. Therefore it is faid,if any
(hall carry the heart of a Crow, or a Bat about him, he ftall not fleep till he caft it
away from him. The famedoth^tfe head of a Bat dry ed, and bound to the right
arme of him that isawake, for if it be put upon him when he i? afleep.it is faid,
that he fhaH not be awaked rill it be taken off from fcmj. After the fame manner
doth a Frog; and in Owiejnakirone talka- tive, and of thefe fpccially the tongue,
and heart ; So the tongue alfo of a Water- froglaid under the head, makes a man
Da fpeak i 6 Of Occult Thilofopby. Book I' fpeak in his deep, and the heart
of a fcrich-Qwle laid upon the left breaft of a woman that is aflcep is laid to make
tier otter all her fccrets. The fame alfo the heart of the hom Owle is faid to do,
alfo the fewet of a Hare laid upon the breaft of one that is afleep. Upon the fame
account do Animals that arc long lived, conduce to long lift ; and whatlbcver
things have a power in themfclves, to renew themfclves, conduce to the
renovation
of our body, and reftoring of youth, which Phyfitians have often proftfftd they
know to be true ; as is manifeft of the Viper, and Snake. And it is known that
Harts renew their old age by the eating of Snakes. After the fame manner the
Phoenix is renewed by a fire which, (he makes for her felf ; and the like vertoe
there is in a PeUican, whofe right foot being put under warm dung, after three
moneths there is of that generated a Pellican. Therefore fotne Phyfitians bv tome
certain confeftions made of Vipers, and Hellebor, and the adh of fomc fuch kind
of Animals do reftott youth and indeed do fometimes reftoreit fo, as Meie*
reftored old PdtM. It is alfo believed that the blood ofa Bear, if it be fuck- ed out
of her wound doth incrcafc the ftrensth of the body becaufc that Animall is the
ftrongeft creature. 1 * CHAP. XVI. Ho^thtofnstions of fevers Vertnes
tfsfromone thin, inf «mber , *rc communicated on, to the other. that fo , gr«t is
the power of naturall -I. things, that they noc only work upon ail things that ar*
nee r thcm , j,y their Venue, bit alfo befidcs tL thevTnfufe into them a like power,
through which by the fame Venue ShWi&d 1 ^ ^ thin§ V a j WC fcc 10 Ac
Loadftone, u as they lay, that acommon harlot, grounded Book !, Of Occult
Thilofopby. ■/£> mmmmm ^ ■/£>■/£> — — — p — — — ^ inboldncfs, and impudence
doth infeft all chat are neer her, by this property, whereby they are made like her
felf. There- fore they % that if any one (hall put on the inward garment , of an
Harlot, or (hall have about him that looking glafs, which* (he daily looks into, he
(hall thereby become bold, confident, impudent, and wanton. In like maner they
fay, that a cloth chat was about a dead Corpes hath received from thence the pro-
perty of fadnefi, and melancholy - and thatthe halter where- with a man was
hanged hath certain wonderfoll properties. The like fiory tels Pliny , if any (hall
put a green lizard made blind, together with Iron, or Gold Rings into a glafs-veuel
putting under them fome earth, and then (hutting the veffeb and when it appears
that the Lizard hath received his fight, (hall put him out of the glafs, that thofe
RingsAullhelp fore eyes. The fame may be done with Rings, and a Wecfcl,whofe
eyes after they arc with any kind of prick put our, it is certain are reftored to fight
again. Upon the fame account Rings are put for a certain time in the neft of
Sparrows, or Swallows, which afterwards are ufed ro procure love, and favon r' v!
CHAP. XVII. • ' * , j*| v /> f O ft * ^ * ‘ f ' • r> If V l fl ’ ‘ • ^ A r* * N # . r\ rit* 0
«• m ^ » 0 *. > \ « i A* • - 0 % 0 * I " . 0 00 * 0 * *0 * . . » mL0 ^ . 0 * ,0 \ t . 4 * 4
‘ ' 4 4 •*.* Hon’ by ermitf and friendfhip the vertnesof things are to be try- ed;
arid found out. / I ij n the next place it is requisite that we confidcr that all
things have a friendlinefs, and enmity amongft themfelves, and every thing hath
fomething that k fears & dreads, that is in enemy, and deftrudKve to it ; and on
the contrary fomething that it rejoyceth, and delighteth in, and is ftrengthened
by. So in the Elements, Fire is ah enemy to W atejVand Aire to Earth , bur yet they
agree amongff themfelves. And again, m CcUftiall bodies, Mercttry, Jupiter,
thejSmynd-Moo^ are frieni&to Saturnr; Mars, and Venus enemies to hun^ »U the
Planets befidcs Mars are friends to Jupiter , alto allbefidesT^- rn hate Mars ;
Jupiter ,and Venus love the S*n,M'ars y Mer- D 1 v • cts Kff 3 * Of Occult
[ Vhilofophy . Book |l c«rj, and the are enemies to him, ail befides Saturne love
Venus ; ?*p» 7 rr, T ?«*/, and Saturne friends to Mercury, the Sun, Moon, and
Mars his enemies. Jupiter, Venue, Saturne are friends to the Moon, Mars , and
Mercury her enemies. There is another kind of enmity amongft the Stars, vii
when they have oppofite houfes; as Saturne to the Sun and Moon, Jupiter to
Mercury, Mars to Venus. And their enmity is ltronger, whole-exalt.tions are
oppofite .- as of Saturne and the Sun ; of Jupiter and Mars-, of Venus , and
Mercury. But their fnendfiup is the ftrongeft, who agree in nature, qua- lity,
fubftance, and power j as Mars with the Sun, and Venus With the Moon, as Jupiter
with Venus, as alfo their friendlhin whofrexaltation is inthehoufe of another, as
that of Saturne rntWenus , of Jupiter with the Moon, oft Mars with Saturn, of the
Sun with Mars, of Venus with Jupiter, of the Moon with Venus. And of what fort
the friendfoips, and enmities of the fuperiours be, fuch are the inclinations of
things fubjeded tothem in thefe infer, our. Thefe difpofitions therefore of
mendlnip.and enmitv are nnrhina r . an . at <> move towards It, unlels
itbehindred ™ d , C .° ac 9 u, e f * »n ,t when it ,s obtained, (Lunning the contrary’
and dreading the approach of it, and not retting in, or S contented
wijhit.Herac/,tus therefore being guided by this o- S?i°Nl Pr 0 fk^ d r at * H chin S
s were madc b y enmity &friend fndMin, . ,n . c l ” at,ons of friendfiiip areiuch
inVegetables fton^rK ,aS T thata ««ftivc inclination, which the Load- ftone hath
upon Iron,and the Emrald upon riches, and favour • not fc 1 *. cb “ hofa “% t
>>j”g, the Stone Achate’s c - 1 ,kc f, anner thcre ,s * ^nd of Bituminous filen
fo ,rc ^ an r d <fP s ^0 ir,wherefoever it fees it afl off A fo I ? 0 ' ° f C , hC HCarb
A P^«sdraw Firefrom atarott. Alio the fame inclination there is betwirr rhp mni.
mafc Anri rh, a r h ^ fcn,alc i brin g forthfrwc without the male. And the Almond
tree, when fhe is alone is left fruitful!/ The Book I. Of Occult 'Philofophy. 39
The Vines love the Elme, and the Olive-tree, and myrtle love one the other: alfo
the Olive-tree, and Fig tree. Now in Animals there is amity betwixt the Blackbird,
and Thrufli, betwixt the Crow, and Heron, betwixt Peacocks, and Pigeons,
Turtles, and Parrats. Whence Sappho writes to *Phaon. To 'Birdt unlike of times
jojned are white Doves ; tsflfo the Bird that’s green , black T urtle loves. Again,
the Whale, and the little Fifh his guide are friendly. Neither is this amity in
Animals amongft themfelves, but alfo with other things, as with Metals, Stones,
and Vegetables, fo the Cat delights in the Hearb Nip , by rubbing her felf upon
which (he is faid to conceive without a male ; and there be Mares in Cappadocia,
that expofe themfelves to theblaftof the wind, and by the attraftion thereof
conceive. So Frogs, Toads, Snakes, and all manner of creeping poifonous things
defightinthe Plant called Paf flower, of whom, as the Phy- fitians fay, if any one
eat, he (hall dye with laughing. The Tortoife alfo when he is hunted by the Adder,
eats Origanum , and is thereby (lengthened ; and the Stork , when he hath eat
Snakes, feeks for a remedy in Ori- * ganum : and the Weefell, when he goes to
fight with the Bafi- lisk, eats Rue, whence we come to know that Orgianum, and
Rue are effeftuallTigainft poifon. So in fome Animals there is an imbred skil, and
medicinal! art; for when the Toad is wounded with a bite or poifon of another
Animalfhe is wont to goto Rue,orSage,andRub the place wounded, and foef-
capesthe .danger of the poifon. So men have learned many ex- cel lent remedies
of difeafes,& vertues of things from bruits;So Swallows have (hewed us that
Sallendine is very medicinable for the fight , with which they cure the eyes of
their young, and the pye when (he is lick, puts a Bay-Icafe into her ndl,and is
recovercd.In like maner,Cranes,Daws, Partriges.Blackbirds purge their naufeous
ftomacks with the fame, with which alfo Crows allay the poifon of the
Chameleon ; and the Lyon, if D 4 he he be feavoriftr, is recovered by eating of
an Ape. The Lap- wing being furfetted with eating of Grapes.curcs himfeif with
Southernwood; fo the Harts have taught us that the Hearb Ditany is very good to
draw out Darts; for they being wounded with an Arrow, caft it out by eating of
this Hearb : the fame do Goats in Candy. So Hinds, a little before they bring
forth, purge themfelves with a certain Hearb called Mountain Ofier. Alfo they that
are hurt with Spiders, feek a remedy by eating of Crabs; Swine alfo being hurt by
Snakes cure themfelves by eating of them ; and Crows when they perceive they
arepoifoned with a kinde of French poifon, feek forcure inrheOake ; Elephants,
when they have Lvallowed a Chameleon help themfelves with the wild olive. Bears
be- ingluirt with Mandrakes, efcape the danger by eating of Pif- mircs. Geefe,
Ducks, and fuch like watery fowle, curcthem- felves with the Hearb called wili-
fage. Pigeons, Turtles, Hens, with the Hearb called Pellitory of the wall. Cranes
with Bull -nifties. Leopards cure themfelves, being hurc t with 'the Hearb called
Wolfes, bane, by. mans dung .- Boars' with Ivy, Hinds with the Hearb called
Cinnara. CHAP. XVI II. Of the Inclinations of Enmities. O N the contrary there
are inclinations ,of Enmities, and they areas it were the odium, and anger,
indignation, and a certain kind of obftinate contrariety of nature, fo that any
thing ftiuns its contrary, and drives ir away out of its pre- fence. Such kind of
inclinations hath Rhubarb againft Choller, Treacle againft poifon, the Saphir Stone
againft hot biles, and feavorifti heats, and difeafes ;of the eyes ; the Amcthyfta*
g^nft diunkennefs, the Jafper againft Flux of blood , and ofenfive imaginations,
the Emrald, and Agnus Caftus againft Loft, Achates againft poifon , Piony againft
the Falling lick- ncfs.Corall againft the ebullition of black Choller, and pains of
Book I. Of Occult (Pbilofophy. of the ftomack. The Topaze againft fpirituall
heats, fuch as are ~ coveteoufnefs, lufl, and all manner of excefles of love. The
like inclination is there alfo of Pi (mires againft theHearbO. riganuap and
the wing of a Bat, and the heart of a Lapwing, from the prefence of which they
flie. Alfo Origanum is contrary to a certain poifonous fly, which cannot endure the
Sun, and refifts Salamanders, and loaths Cabbage with fuch a deadly hatred, that
they deftroy one the other; fo Cucttm« bershate oile, and will run themfelves into
a ring leaftthey fliould touch it. Anditisfaid that theGallof a Crow makes men
afraid, and drives them away where it«, as alfo certain other things ; foa Diamond
doth difagree with the Load- flone, that being fet by it, it will not fufferlron to be
drawn to it ; and Cheep fly from Frog-parfley as from fome deadly thing : and
that which is more wonderful!, nature hath pieff u- red thefign of this death in the
livers of fheep, in which the very figure of Frog-parfly being deferibed, doth
nuturally ap- pgar^ So Goats do fo hate Garden bafil, as if there were nothing
more-pernicious. And again, amongft Animals, Mice, and Weefels do difaeree ;
whence it is faid tint Mice will not touch Cheefe, if the brains of a Wcefel be put
into the rennet, and befidesthat the Cheefe will not be corrupt with age. So a
Lizard is fo contrary to Scorpions, that it makes them afraid with its very fight, as
alfo k puts them into a cold fweat, there- fore they are killed with the oile of
them, which oile alfo cures the wounds made by Scorpions. There is alfo an
enmity betwixt Scorpions, and Mice : wherefore if a Moufebeap- plyed to a prick
or wound made by a Scorpion, it cures it, as it is reported. There is alfo an enmity
betwixt Scorpions, and Stalabors, Afpes, and Wafpes. It is reported alfo that no-
thing is fo much an enemy to Snakes asCrabs.and that if Swine be hurt therewith
they eat them, and are cured. The Sun alfo being inC<««r, Serpents are
tormented. Alfo the Scorpion, and Crocodile kil one the other ; and if the Bird Ibis
doth but touch a crocodile with one of his feathers, he makes him im- moveable;
the Bird called BuftartFflies away at the fight of a horfe : and a Hart runs away
attbe fight of a Ram, as alfo of a Viper. Of Occult Tbilofophy. Book I. Viper.
An Elephant trembles at the bearing of the grunting ofaHog, fo doth a Lyon at the
fight of a Cock : And Pan- thers will not touch them that are annomted all over
with the broth of a Hen, efpedally if Garlickhath been boiled m it There is alfo
enmity betwixt Foxes, and Swans, Buis, and Daws. Amongft Birds alfo fome are at
a pcrpetuall ftrife one with another, as alfo with other Animals.as Daws.and
Owles, the Kite, and Crows, the Turtle, and Ring-taile, Egepis, and Eagles, Harts,
and Dragons. Alfo amongft Water Animals there is an enmity,as betwixt Dolphins,
and Whirpools, Mul- lets,and Pikes, Lampreys, and Congers ; Alfo the fifh called
Pourcontrel makes die Lobfter fo much afraid,that the Lobfter feeing the other
bat ncet him, is (buck dead. The Lobfte r , and Conger tear one the other. The
Civet Cat is faid to (land fo in awe of the Panther, that he hath no power to refill
him, or touch his skin: and they fay that if the skins ofboth of them be hanged
up one againft the other,the haires of the Panthers skin hill off. And Orm *ApoUa
faith in his Hiereglyphicks, if any Cat, tbatEemay te be girt about with the skin
of the Civet pafs fafely through the middle of his enemies , and not at all be
afraid. Alfo the Lamb is very much afraid of the Wolf.and flies from him. And they
fay that if the taile, or skin, or head of a Wolf be hanged upon the ftieep- coate,
the lheep are much troubled, and cannot eat their meat for fear. And Pliny makes
mention of a Bird called Marlin , that breaks Crows Eggs ; whofe young are
annoyed by the Fox that (he alfo will pinch, and pull the Foxes whelps, and the
Fox her felf al- fo which when the Crows fee, they help the Fox againft her, as
againft a common enemy. The litle Bird called a Linnet living in Thirties, hates
Alfes, becaufe they eat the Flowers of Thirties. Alfo there is (uch abitcer enmity
betwixt the litle Bird called Efalon, and the Affe, that their blood will not mix
together, and that at the braying of the Afle both the eggs and young of the
Efalon perifti. There is alfo furh a difa- greement betwixt the Olive-tree and a
Harlot, thau( (he Plane it, it will either be alwayes unfruitful!, or ’.'together
withdr. A Lyon fears nothing fo much as fired Torches, and' ' ' will Book I. Of
Occult Tbilofopby. will be tamed by nothing fo much as by thefc .• and the Wolf
fears neither fword, nor?pear,but a ftone, by the throwing of which a wound
being made, worms breed in the Wolf A Horfe fears a Camcll, fo that he cannot
endure to fee fo much as his picture. An Elephant when he rageth, is quieted by
fee- ing of a Cock. A Snake is afraid of a man that is naked, but den Bafill, and
thofe things , which are fmcared with oile, betwixt which there is a kinde of a
naturall Antipathy. 4 * CHAP. XIX. HoVe the Verttta of things are to be try ed
and found out , 'iohich are in them fpectfica/ly,or any one Individual l by Vpaj of
fpeciall J I'f*' .... ‘ 1 ' V yT Oreover thou muft confider that the V ertues of things
I' JV1 are in fome things according to the fpecies.as boldneft, and courage in a
Lyon,& Cock : fearfulnefs in a Ha re, Or Lamb, ravenoufnefs in a Wolf, treachery,
and deceicfalncfs in a Fox, flattery in a Dog,coveteoufnels in a Crow,and
E>aw,pride in a Horfe, anger in a Tygre,and Boar.fadnefs, and melancholy in a •
Cat.luft in a Sparrow, and fo of the reft.For the greateft part of - naturall Vertues
doth follow the fpecies.Yet feme are in things individually ; as there be fome men
which do fo wonderfully abhor the fight of a Cat, that they cannot look upon her
with- out quaking; which fear it is manifeft is not in them as they are men. And
Avicen tels of a man that lived in his. time, whom all poifonous things did fhun,
all of them dying, which did by chance bite him, . hehimfelf not being hurt, and
Al- berts reports that in a City of the Vbians he faw a wench which would catch
Spiders to eat them , and being much pleafed with fuch a kind of meat, was
wonderfully nourifhed therewith. So is boldnefs in a Harlot, fearftilnels in a Thief.
And upon this account it is that Philofophers fay, that any par- Web • * *
particular thing, that never was fick,is good againft any manner officknefs •
therefore they fay that a bone of a dead man, which never had a feavor, being
laid upon the patient, free? him of his rjuartane. There are alio many fingular
vertues' im. fufed into particular things byCeleftiall bodies, as we have (hewed
before. ... That natHraUVertites are in fome things throughout their Whole
fttbfiance t and in other things in certain parts mem A Cain thou muft
confider, that the venues of things are in fame things in the wbolef i.e.) the whole
fubftance of them, or in all their parts, as that little fiih Echeneis , which is faid
to Hop a (hip by its meer touch, this it doth notdoac- cording to any : particular
part, but according to the whole fubftance. So the Civet Cat hath this in its whole
fub- ' fiance , that Dogs by the very touch of his (hadovv hold: their peace. So
Salendineisgoodfotthe fight, not according, tpany one, but all its parts, not more
in the root chen,iothe: leaves, and feeds and fo of the reft. But fome
vertuesare.ini things according to fame parts of it,»fc. only in the tongile»or eyes
or fome other members* and parts ; fo in the eyes of a Bafilisk, is a moft violent
power to kill men, affoon as they fee them the like power is there in the. eyes of
the Civet Cat , which makes any Animall that it hath looked upon, toftandftill, to
be amazed, and not able to move it felf. The like vertue is there in the eyes of
fome Wolfes, which if they fee a man firft, make him amazed, and fo hoarfe, that
if he would cry out, he bath not theufeof his voice : Of this Virgil makes mention,
when he fings, . ■/£> • ' ^ * * * i ^ i • * * ""v ’ * , y\ * y •v ■/£>*. < / • • ♦ • • —i.fl * • • —i.fl *
n + • * Mceris is dumb y bath loft hi* voice, and whj i The Wolf on lAcztisfirJl
hath caftbu eye* - Book I. Of Occuk mofophy. 4J So alfo there were fome
certain woneo in Scythia, andTT mongft the Illyrians, and TrihaBians, who as
often asthey looked angrily upon any man.wcre faid to flay him. Alfo we read of
a certain peopleof Rhodes. called Telchints, who cor- rupted all things with their
fight, wherefore Jupiter drowned them. Therefore Witches, when they would after
this manner work by witchcraft, ufe the eyes of fuch kind of Animals in their
waters for the cyes,for the like effitfs. In like manner do Rfinires fly from the
heart of a Lapwing, not from the head, foot, or eyes. So the gall of Lizards being
bruifcd in Water is laid to gather Wcefcls together, not the taile or the bead of it;
and the gall of Goats put into the Earth in a brazen Velel, f athers Frogs
together ; and a Goats liver is an enemy to utterflies and all Maggots, and Dogs
fliun them that have the heart of a Dog about them, and Foxes will not touch
thofe poultry that have eaten the liver of aFox.So divers things have divers
vertuesdifperfed varioufly through feveral parts, asthey are from above infufed
into them according to the diverucy of things to be received; as in a mans body
the bones receive nothing but life, the eyes fight, the earsAearing. And there is
in mans body a certain little bone, .which the Hebrews call LVZ, of the bignefe of
a pulfc that it busked,which is fab- jed to no corruption, neither is it overcome
with Fire, but ii alwaies preferved unhurr.ouc of which** they fay, as a Plant out
of the feed, our Animall bodies (hall in the Refurreftton of the dead fpring up And
thefc vettues are not cleared by reafon, but by experience. /
CHAP. XXI. Of the Vertuet of things which are in them only in tbirlift timtp
andfttch tu r em*in in them even after thtir detthS M Hlp^rer we midi know that
there are fome properties in things only whileft they live, and fome that remain
after their death. Sotbciitlcfoh Ecbtucu flops the Oups,and the Z' m am 1 »
Book F. 4 * Of Occult Wlofopby. tKe'TWfilfc&y and Gatabfepa kilhvith their*
fight, when they! are: alive;but when they are dead do no fueh thingSo they fay
that in the Cofick, if ’T live Duck be applyed to thebelly,it takes away the pain,
and her fdf dies : like to this is that which Ar>. cbjtas (ayes. If you take a he art
newly taken out of ao Ani- mal), and whileft it.' isyetwarmv ana-hangit upon one
that hsyh a duartane feavbri' it drives it a way. So if any one fivak fowthehearc of
"i La^vtfng/ 6 1 a Sv/allow, dr a> Weefet, dr i' Mole whileft ic is yet warm wich
naturall heat , it (hall be helpful! Co himforremembring.underftanding, and
foretel- ling : Hence is this generall rule.-w-s. That whatfoever things arc taken
one of Animals, whether they be Scones, anyMenj-: bet; Excrements, as Haide;
/Dnng, Naiies, theymuft betaken; from thofe" Animals, Whiled they be yet living;
and ifit be poflible, that fo they may be alive afterwards. Whence they lay, when
you take the tongue of a Frog, you muftpurthe Frdg Hi to; the water again; and- if
ydn take the tooth of a W o Iffyou diuft rib t kill the Wdlf ; and/d of the reft. So
writes j&emocritUX) if anyone take out the tongue of a wacer-Frog'. yet living,- no
other part of the body (licking to it, and (he be let go into the' W ater again, & lay
it upon the place vyhere the heart beats.of a woman, fhefliall anfwer truly
whatfoever you ask her. Alfo they fay, that if the eyes of a Frdg be beforc’Sun
rifihg bound to Thy- ftek party,- and the Frog be let •go>' again blind into the
Water, they will drive away a tertian agne ; as alfo that they will,being bound with
the fltffli of aNightingale in the skin of a Hart, keep one alwaies watchful! without
deep. Alfo the ray of theforkfifo being bound to the Na vifj s faid to make a
woman have an eafie travel, if it be taken from it alive, and that put into the Sea
again. So they fay the right eye of a Serpent being applyed , doth help the
watering of the eyes, iftheSerpentbe let go alive. And there is a; certain fifhj or
greac Serpent called Mjrtu, whofe eye,if ithe palled out, and bound co the
forehead of the patient, is faid to cure the in- flitaation of thd eyes; and that the
eye of the fi(h grows a- ghift, -and that he is Taken blind that did not letthefifh
go. Alfo the teeth of all Serpents, being taken out whileft they ' - ' - are Book I.
Of Occult (pbihfophy . ’ 4 7 ate alive, and hanged about the patient, are faid to
cure the quartane.* So doth the tooth of a Mole taken out whileft (he is alive
being afterwards let go, cure the tooth-ach: and Dogs will not bark at thofe that
have the taileof aWeefel that is efcaped. And Democrittu relates that the tongue
of a Chame- leon, if it be taken from her alive, doth conduce to a good fuccefs in
trials, and is profitable for women that arc in travel, if it be about theoutfide of
the houfe, for you mult take heed that it be not brought into the houfe, becaufe
that would be molt dangerous ; Moreover there be fomc properties that re- main
after death : and of thefe the Platamjls fay, that they are things iii which the Idea
of the matte r is: !e fs fwallowed up, in thefe, even after death that which is
immortal! in them,doth not ceafe to work wonderful! things. So in the Hcarbs,und
Planes pulled afunder, and d ryed, that vertue is quick^nd ope- rative which was
infufed at firll into them by the Idea. Thence it is, that as the Eagle all her life
time doth overcome all other birds ; fo al fo her feathers after her death deftroy,
and con- fume thefeathers of all other birds. Upon the fame account doth a
Lyons skin deftroy all other skins .* and the skin of the Civet Cat deftroyes the
skin of the Panther : and the skin ofa Wolf corrodes the skin of a Lamb • And
feme of thefe do not do it by way of a corporeal! contraft, but alfo fometimes by
their very found.So a drum made of the skin of a Wolf, makes a drtirilmadeof'a
&amb skin not to (bund. Alfo a drum made of the skin of the fifli called SLotcbec,
drives away all creeping things, at what diftance foeverthe found ol it is heard :
and the firings of an inftrument made of the guts of a Woifjaod being ftrained
upon a Harp, or Lure with firings made of Iheeps gutiv willmaketohannony. . n^.5
'-'ioziisgn# ■/£>MJ .n-ihfin -s..: i xoTOTMtiaib bn* ,«v isn jsst 1 bn& .-dmow a /.
.dor r. : jvo 7 ':,- . >>- r.’. '*<• < ■/£> { rf"* *' ■/£> . . . ; - * •* I J 1 1 J *. idti2--nr» u ;i
: iuv njqy hiaJ t£ ■/£> .el Mi'dr CHAP. live •: e io v>\* V* k Of Occult
(Philofopby. Book I CHAP. XXII. inferiour things are fubjeXedto fuperiour
bodies, andhow ■/£>the bodies, the staims, and dtjpefiriens of men sere afcrtbtd to
Stars, and Signet. I T is manifelt that all things inferiour arc fubjeAto the fupe-
riour, and after a manner ('as faith Proclus) they arc one in the ocher, via.. in
inferiour are fuperiour, and in fuperiour are inferiour . ‘fain the Heaven are things
Terreftiall, but as in their caufe, and in a Ccleftiall manner ; and inthc Earth
are .King, CdeftiaU, but after aTerreftiall manner, as in an effca. So we fay that
there be here certain things which are Solary, and certain which arcLunary, in
which the Sun, and Moon make a'ftrong impreflion of theirvcrtue.Whcncc it is that
theft kind of things receive more operations, and,propcrties,like to thofc of the
Stars, & Signes which they are under;So we know that Solary things refped the
heart, & head, by reafon that Let is the houfe of the Sun, and Aries the exaltation
of the Sun •• fo things under M«n «r - " reafon of Aries . and & F t good
•/, and Scorpio. Hence they whole lenlcs taile, and heads akc by reafon of
drunkennefs, if they put their tefti- dcs into cold Water, or wait them with
Vinegcr.find prefent help; Butin reference to tbefe it is neceflary to know how
mans body isdiftributed to Planets, & Signes. Know therefore that according to
the doftrine of the Arabians, the Sun -rules over the brain, heart, the thigh,tbe
marrow, the right eye, and thcfptrit; alfo the tongue, the mouth, and the idl of
the Organs of the fcnfes, as well intetnaU as external! ; alfo the hands, feet, legs,
nerves, and the Dower ofimagination. That Mercury rules over the fplecn,
ftomack, bladder, womb, and right ear, as alfo the faculty of the common fenfe.
That Sa- turn rules over the liver, and fldhy part of the ftomack.That fupiter over
the belly, and navill, whence it is written by the Ancients, that the effigies of a
navil was laid up in. die temple of Jupiter Hammett. Alio fomc attribute to him the
ribs, Book I. Of Occult miofoply. breaft, bowels, blood, arras, and the right
hand, and left car and the powers natural . Andfome fet Mars over the blood’ and
veins, and kidniesthc bag of the gall, the buttocks, the back, and motion ofthe
fperm, and the irafcible power. Again they Hit Venus over the kidnies.the
tefticles.the privities,, the womb, the feed, and concupifcible power; asalfo the
flefti, fat, belly, breaft, naviil, and all fuch pars as ferve to venerall adts.alfo the
Osfacrum , the back bone, and loins ; as alfo the head, mouth, with which they
give a kifs, as a token of love. Now the Moon, alchough (he may challenge the
whole body, and every member thereof according to the variety ofthe Signes.-
yet more particularly they aferibe toherthe brain, lungs, marrow of the back
bone , the ftomack , the menftrues, and all other excrements, and the left eye,
asalfo the power* of increafing. But Hermes faith. That there are (even holes in
the head of an Animall.diftributed to the feven Planets, vw. the right ear to
Saturne, the left to ?upiter , the jrjg ht noft rell to Mars , the left to Ventu, the
right eye to the <?««7T!!trhrfe to the Moon, and the mouth to Afercurj. The
feverall Signes alfo of the Zodiac ^ take care of their members. So Aries governs
the head, and face, Taurus the neek, Gemini the arms, and (boulders. Cancer the
breaft , lungs, ftomack, and armes, Leo heart, ftomack, liver, and back, Virgo the
bowels, and bottome of the ftomack, Libra the kidnies, thighs, and buttocks,
Scorpios the genitals, the privities, and womb, Sagittarius the thigh, and groin
s,.Capriconttu the knees ,Aqua- rius the legs and (bins, Pifcts the feet. And as the
triplicates of chefe Signes anfwer one the other, and agree in Celeftials, fo alfo
they agree in the members, which is diffidently raanifeft by experience, becaufe
with the coldnefs of the feet, the belly, and breaft are affedled, which members
anfwer the fame tripli- cify * whence* is, if a medicine be applyed to the ohe,it
helps the other, as by the warming of the feet, the pain of thebeiiy ceafeth.
Remember therefore this order, aod know, that things which are under any one of
the Planets, have a certain, particular afped, or inclination to thofe members that
ate^ai- ,• tributed to that Planet, andcfpecially to the houfes, and ejc-. £ '
alcacions 49 5 ° Of Occult PMofophy. Book I* vyW»«>« f/ " ■/£> •“"»•“ ■/£> C •’
A. «i| altations thereof. For the reft of the dignities, as thofe tripB. cities, and
markcs, and face ate of litlc accouot in this; upon f fri« account therefore
PionyjBalme^Clove-giJlinowcrSjCStroii- pik fweet Majoram, Cynnamon , Saffron,
Lignum Aloes, frankincenfe, Amber, Musk, and Myrrh help the head, and heart ;
by reafon of Sol, Aries , and Leo : fo doth Rib-wort,thc Hearbof jW.<r/,help the
head,
and tefticles by reafon ofeydriet, and Scorpio ’• and fo of the reft. Alfo ail things
under Satume conduce to fadnefs, and melancholly ; thofe un- der Jupiter to
mirth, and honour ; thofe under Mart to bold- nefe, contention, and anger ; thofe
under the Sun to glory; virftory , and courage ; thofe under Venue to love,luft,ana
con- cnpifcence; thofe under Mercury to Eloquence; thofe under the Moon
toacommon life. Alfo all the adions, anddifpo- fitions of men are diftributed
according to the Planets. For Saturnc governes oldmen, Moakes, melancholly
men^and hid treafiires; ami thofe things which are obtained with long journies,
and difficulty ; but Jupiter, thofe that ate Religious, Prelates, Kings, and Dukes,
and fuch kind of gains that are got lawfully s Mart rules over Barbers,
Chirurgcons, Phyli- tians, Sergents,, Executioners, Butchers, all that make fires, .
Bakers,Souldio$tvho are every where called Matial men. Alfo do the other Stars
fignifie their office, as they are deferibed in the books of Aftrologers. CHAP.
XXIII. How WejluUl Know what Sturt natural tbmre art under, amt what things
art under the Sun, which art called Salary. N Owit is very hard to know, what Star,
or Signe every thing is under: vet it is known through the imitation of J.^1 thing
is under: yet it is known through the imitation of their rayes, or motion, or figure
ofthe fuperiours. Alfo feme of them are known bv their colours and odours,
aliofome by the effeds of their operations, anfwering tofomc Stats. So then
Solary things, or things under the power of theSoQ - -- «*» Book I. Of Occult
tPhiloJophy. |re, amongft Elements, the lurid flame ; in the humours, the purer
blood, and fpirit of life ; amongft tails, that which is quick.mixed with fweetneft.
Amongft Metals, Gold by reafon of its fplendor^md its receiving that from the
Sun which makes it cordialL Apd amongft (tones, they which refemble the
rayesofthe Sun by their golden fparklings , as, doth the glit- tering done Actites
which hath power againft the Falling- ficknefs, and poifons : fo alfo the (tone,
which is called the eye of the Sun, being of a figure liketothe Apple of the eye,
from the middle whereof fhines forth a ray , it comforts the brain, and
ftrengthens the fight; So the Carbuncle which (bines by night, hath a vertue
againft all aiery, and vaporous poifon .* fo the Chryfolite done is of a light green
colour, in which, when it is held againft the Sun, there (hincs forth a golden Star;
and this comforts thofe parts that ferve for breathing, & helps thofe that be
Afthmaticall, and if it be bored through, and the hole filled with the Mane of an
Affe, and bound to the left arme, it drives away idle imaginations, and
melancholy fears, atnFpnts away fbolilhnefc So the (lone called Jris , which is like
Cryftall in colour, being often found with fix corners, when under fome roof part
of it is held againft the rayes of the Sun , and the other part is held in the fhadoW
, it gathers the rayes of the Sun into it felf, which , whileft it fends them forth, by
way of refleftion, makes a Rain-bow appear on the oppofite wall. Alfo the Stone
Heliotropion green like the Jalper, or Emrald,befet with red fpecks,makes a man
conftant, renowned, and famous, alfo itconduceth to longlife: And the vertue of
it indeed is moft wonderfull upon the beams of the Sun, which it is faid to turn
into blood ( e.i.) to appear of the colour of blood, as if the Sun were eclypfed.rt*.
When it is joyned to the juice of an Hearb of the fame name, and be y put into a
veflcll full of Water : There is alfo another vertue of it more wonderfull,and that is
upon the eyes of men»whofe fight it doth fo dim.and dazel,that it doth not *uffer
hirathat carries it to fee it,& this irdotb not do without «e help of the Hearb of
the faid name , which alfo is calledvdeliotropium, following the SuruThefe
venues doth Mcrtus Magnus 5i Of Occult Thilojophy. Book I min and
William of Paris confirm in their writing#. The Hyacinth alfo hatha vert ue from
the Sun againft poifons.and peftiferdus vapours-it makes him that carries it to be
fafe, and acceptable; it conduce* alfo to riches, and wit, it ftrengthens the heart;
■/£> ine held in the mouth, it doth wonderfully cheer up the ind. Alto there is the
ftone Pyrophylus, of a red mixture, which Albert** Magntu, faith 'Afculapm,
makes mention of in one of hisEpiftlcs unto OSlavius Auguftus, faying, that;
there is a certain poifon fo wonderfull cold, which preferVes the heart of man
being taken out from burning, fothat if for any time it be put into the Fire, it is
turned into a done, and this is that ftone which is called Pyrophylus, from the
fire. It hath a wonderfull vertue againft poifon, and it makes him that carries ic,
to be renowned and dreadfnll to his enemies. But above all, that ftone is mod
Solary,which Apollonius is re- ported to have found, and is called Pantaura, which
draws o- ther ftoncstoit, as the Loadftone doth Iron, moftpowerfull againft all
poifons ; it is called by fome Panthcrus, becaufeit is fpotted like the beaft called
the Panther. It is therefore alfo called Pancochras,becaufe it contains all colours.
Aaron cals ic Evanrhum. There are alfo other Solary ftones, as the Topa- zius,
Chryfopaffus, the Rubine, and Balagius. So alfo is Au- .ripigmentum, and things
of a goldencolour, and very lucid. Amongft plants alfo and trces.thoie are Solary,
which turn to- twards the Sun, as the Marygold, and thofe which fold in their
leaves when the Sun is neer upon fetting , but when itrifeth unfold their leaves by
little and little- f he Lore* tree alfo is Solary,as is mamfeft bv the figure of the
fruit Sc leaves.So alfo Piony, SaUendine,Balme,Gir.ger,Gentian,Dittany, & Vervin,
which is of ufe in prophecying. and expiations, as alfo driving away evill ipitits.
The Bay-tree alfo is confecrated to Phoebus, , fo is the Cedar, the Palm tree, the
aft), the I vie, and Vine, and whatfoever repell potions, and lightnings, and thofe
things which never fear the extremities of the vVincer. Solary alio are Mint,
Maftick, Zedoary, Saffron, Balfome, Amber, \iiisk, Yellow honey, Lignum aloes,
Cloves , Cinnamon , Calamus, Aromaticus, Pepper, Franktncenfe , fweet Majoram,
and • . Libanotir, Libanotis, which Orpheus cals the fweet perfume of the Sun.
Amongft Animals thofe are Solary which are magnanimous, couragious,
ambitious of viflory, and renown : as the Lyon, King of beads, the Crocodile, the
(potted Wolf, the Ram, the -Saar, the Bull, King of the herd.which was by the
Egyptians at Heliopolis dedicated to the Sun.wbich they cal 1 Vemes ; and an Ox
was confecrated to Apis in Memptu, and He r m i n thus a Bull by the name of Pat
his. The Wolf alfo was confecrated to Apollo, and Latona. Alfo the beaft called
Baboon is Solary, which twelve times in a day.-wn. every hour barks, and in time
of Equinodium pifleth twelve times every hour • the fame alfo it doth in the night,
whence the Egyptians did Engtave him upon their Fountains. Alfo amongft birds
thefe are Solary, the Phoenix, being but one of that kind, and the Eagle, the
Queen of birds, alfo the Ualtur, the Swan , and thofe which fing at the riling Sun,
and as it were calling upon it to rife, as the Cock, Crow, alfo the Hawk, which
becaufe in the Divinity of the Egyptians is an emblem of the fpirit, and light, is by
Porphyrius reckoned amongft the Solaiy birds. Moreover, all luch things as have
fomc refemblencc of the works of the Sun, as Worms Chining in the night, and
the £etle,whichisa creature that lies under Cow- dung, alfo according to Appitus
interpretation, fuch wbofe eyes arc changed according to the eourfe of the Sun,
are accounted Solary , and thofe things whjch come of them. And amongft fifh,
the Sea Calf is chiefly Solary, who doth refill lightning, alfo (hell fifh, and che filh
called Pulmo, both which fhine in the night, and the filh called Stella for his
parching heat, and the filh called Strombi.-that follow their King, and Margari,
which alfo have a King, and being drycd,are hardened into a ftone of a golden
colour. E 3 v • * rvv ? * C H AF 54 Of Occult tpkilofopby. Book I m
iK <d. \ W' wmji - Kk n v ^ ? A 5 ^ W i 55. •i* * -;A*V -.K- /' \ &
'£-■/£> > ItSiS CHAP. XXIV. What things are Lunar] ^or under the power of the
Moon, T Hcfe things are Lunary .amongft the Elements,?;/*. the Earth, then the
Water, as well that of the Sea, as of the Rivers,and all moift things, as the
moifture of Trees, and Ani. mals, especially they which are White, as the Whites of
Eggs, fat,fweat,flegme,and the fupetfluicies of bodies. Amongft tafe, fait, and
infipid; amongft Metals, Silver; amongft ftoncs, ’ Cryftall, the Silver Marcafite, and
allthofe ftoncs that are White, and Green. Alfo the ftone Selenites (e.i.) Lunkry,
(hining from a white body, with a yellow brightnefs, imitating the motion of the
Moon, having in it the figure of the Moon which daily increafeth, or decreafeth as
doth the Moon. Alfo Pearls, which are generated in Ihels of fifties from the
droppings of Water, alfo the Berill. Amongft Plants and Trees, thefe arc Lunary ,as
the Selenotropion, which tarns to- wards the Moon, as doth the Heliotropion
towards the Sun, and the Palme tree fends forth a bough at every rifing of the
Moon ; Hyflope alfo, and Rofemary, Agnus Caftn , and the Olive-tree , are Lunary.
Alfo the Hearb Chinofta.which in- creafeth, and decreafeth with the Moon,?//*. in
fubftance, and number of leaves, not only in Sap, and vertue, which indeed is m
fome lort common to all Plants, except Onions, which are under the influence of
Mars, which have contrary pro- perties; As amongft flying things the Saturnine
bird, called a
Qiarle is a great enemy to the Moon and Sun. Lunary Animals are fuch as delight
to be in mans company, and fuch as do na- turally excell in love , or hatred, as all
kinds of Dogs ; The Chameleon alfo is Lunary, which alwaies alfumes a colour ac-
cording to the variety of the colour of the objedl : as the Moon changeth her
nature according to the variety of the Signe which it is found in.Lunary alfo are
Swine, Hinds, Goats and all Animals whatfoever, that obferve, and imitate the
motion of the Moon.-. As the Baboon, and Panther, which H “id to have afpoc
upon her flioulder like the Moon, in- creasing •reafing into a roundnefs, and
having horns that bend inwards. Cats alfo are Lunary, whofe eyes become greater
or lefs ac- cording to the courfe of the Moon .• and thofe things which are of like
nature, as Menftruous blood, of which are made wonderfull drange things by
Magicians ; The Civet-Cat alfo changing her fex, being obnoxious to divers
Sorceries, and all Animals that liye in water as well as on land as Otters, and fuch
as prey upon fifh. Alfo all Mondrous beads, fuch as with- out any manifed feed
arc equivocally generated , as Mice, which fometimes are generated by Coition,
fometimes nfrhr which fometimes are generated by Coition, fometimes of the S
trefadion of the Earth. Amongd fowle, Gecfe, Ducks, doppers,and all kind of
watery fowl as prey uponfifb, as the Heron, and thofe that are equivocally
produced, as Wafps of the Carkafes of horfes : Bees of the putrefaction of Cows,
fmall Flies of putrefied wine, and Betles of the flefla of Affes; but mod Lunary of
all is the two-horned Betle, horned after the manner of a Bull : which digs under
Cow-dung,and there remaines for the fpace of twenty eight daies, in which time t
hfi Moo n meafures the whole Zodiac (and in the twenty ninth day .when it thinks
there will be a conjunction of their bright - nefe , it opens the dung and cads it
into Water, from whence then come Betles. Amongd fifh thefe are Lunary, jEIurus,
whofe eyes are changed according to the courfe of the Moon, and whatfoever
obferve the motion of the Moon, as the Tortoife, the Echcncis, the Crab.Oidcrs,
Cockles, and Frogs. CHAP. XXV. Whdt things are Saturnine ,or under the poster
efSaturne. S Aturnine things, amongd Elements, are Earth , and alfo Water.-
amongd humors, black Choller that is moid, as well natural, as
adventitious,adudCho!ler is excepted. Amongd tails, foure, tart, and dead.
Amongd Metals, Lead, and Gold, by reafon of its weight, and the golden
Marcafite. Amongd ftones, the Onix, the Ziazaa, the Camonius, the Saphir, the
brown Jafper, theChakedon, the Loaddone, and all darit, E 4 weighty. Book I.
56 Of Occult fph'thfopby. mamma**— weighty, earthy things. Amongft Plants,
and Trees the Daffo- dill, Dragon- wort, Rue, Cummin, Hellebor, the tree from
whence Benzoine comes, Mandrake, Opium, and thofe things ■/£> which
ftupific,and thofe things which are never fown,andnever bear fruit,and thofe
which bring forth berries of a dark colour, and black fruit, as the black Fig-tree,
the Pine-tree, theCy* pret-tree, and a certain tree ufcd at burials, which never
tarings afrefh with berries, rough, of a bitter taft, of a ftrong fmell, of a black
ftiadow, yielding a mod fharp pitch, bearing a moft unprofitable fruit.never dies
with age, deadly, dedicated to Pluto, as is the Hearb paf- flower, with which they
were wont Anciently to (trow the graves before they put the dead bodies into
them, wherefore it was lawfull to make their Garlands at feafts with all Hearbs.
and Flowers befidespaf* flower , becaufe it was moumfull , and not conducing ro
mirth. Alfo all creeping Animals, living apart, and folitary, nightly, fad,
contemplative, dull, covetous, fearfull,inelan- cholly, that take much pains, flow,
that feed grofly, and fuch as eat their young. Of thefe kinds therefore are the
Mole.the Affes, the Wolf, the Hare, the Mule, the Cat, the Camel, the Bear, the
Hog, the Ape, the Dragon, the Bafilisk, the Toad, all Serpents, and creeping
things, Scorpious,PiGnires,and fuch things as proceed from putrefaction in the
Earth, in Water, or in the ruines of houfes, as Mice, and many forts of Vermin.
Amongft birds thofe are Saturnine, which have long necks, and harfti voices, as
Cranes, Eftriches,and Pea- cocks, which are dedicated to Saturn, and Juno. Alfo
the fcrich-Owle, the hom-Owle, the Bat, the Lapwing, the Crow, the Quaile, which
is the moft envious bird of all. Amongft fifties, the Eel, living apart from all other
fifti ; the Lamprey, the Dog-fifh, which devours her young, alfo the Tortoife,'
Oifters, Cockles, to which may be added Sca-fpungcs, and all fuch things as come
of them. CHAP. — . Book I. Of Occult 'Philofopky, M CHAP. XXVL
TVhat things are under the power of J upiter, and are coded jovial. 'TPHing*
under ’Jupiter , amongft Elements, are the Aire : g- 1 mongft humors, blood, and
the fpirit of life, alfo all things which refpeft the encreafe, nourifliment, and
vegetati- on of the life. Amongft tafts foch as are fweet, and pleafant. Amongft
Metals, Tin, Silver, and Gold, by reafon of their temperatenefs .- Amongft ftones,
the Hyacinth, Beril, Saphir, the Emrald, green Jafper, and aiery colours : Amongft
Plants and Trees,Sea-green,Garden Bafil,Buglofs, Mace^pike, Mints, Maftick,
Elicampane, the Violet, Darnell, Henbane, the Po- plar tree, and thofe which are
called lucky trees, as the Oke, the tree ALfculus, which is like an Oke, but much
bigger, the Holm tree, the Beech tree, the Haflc tree, the Service tree, the white
Fig tree, the Pear tree, the Apple tree, the Vine, the Plum tree, the AQ>, the Dog-
tree, and the Olive tree, and alfo Oile. A lib all manner of Corn, as Barley,
Wheat,aifo Raifins, Licorifh,Sugar, and all fuch things whofe fweetneft is manifeft,
and fubtile, partaking fomewhat of an aftringenr, and (harp raft, as are Nuts,
Almonds, Pine-apples, Filberds , PHlake Nuts, roots of Peony,, Mirabolaus,
Rhubatb, and Manna, Or. phew adds Storax. Amongft Animals fuch as have fome
ftate- linefs, and wifdom in them, and thofe which are mild, well trained up, and
of good difpofitions, as the Hart, Elephant, and thofe which are gentle, as the
Sheep, and Lambs Amongft birds, thofe thac are of a temperate complexion, as
Hens, toge- ther with the Yolk of their Eggs. Alfo the Partridge, thd Pheafant, the
Swallow, the Pellican, the Cuckow, the Stork, birds given to a kind of devotion
which are Emblemes of gra- titude. The Eagle is dedicated to Jupiter, (he is the
Enfignc of Emperou;s,and an Embleme of Juftice.andClemcncy. Amongft fifh, the
Dolphin, the fi£h called Anchia, the Sheath filh, by reafon of his devoutnels.
CHAP. * • - ' • « Of Occult (pbilofopby. B ook l CHAP. XXVII. rrhat thing
are under the power of Mars , and are called Martial, T Hefe things arc Martiall,
amongft Elements, Fire, toge- ther with ail aduft, and (harp things : Amongft
humours, Choiler ; alfo bitter tafts, tart, and burning the tongue , and canting
tears Amongft Metals, Iron, and red Brafc ; and all fiery, red, and fulphureous
things : Amongft Stones the Dia- mond, Loadftone, the Blood-ftone, the Jalper,
the ftone that confifts of divers kinds, the Amethift. Amongft Plants, and Trees,
Hellcbor, Garlick, Euphorbium, Cartabana, Armoni- ack, Radifh, the Laurell, Wolfs-
bane, Scammony, and all fuch as are poyfonous,by reafon of too much heat, and
thofe which are befet round about with prickles, or by couching the skin, burn it,
prick it, or make it fwell, as Cardis, the Nettle, Crow* foot, and fuch as being
eaten caufe tears, as Onyons, Afcolo- nia, Leeks, Muftardfeed, and all thorny
Trees, and the Dog- tree, which is dedicated to Mars. And all fuch Animals as are
warlike, ravenous, bold, and of clear fancy, as the Horfe.MuIe, Goat, Kid, Wolf,
Libard, the wild Afs ; Serpents alfo, and Dragons full of difpleafure, and poyfon •
alfo all fuch as are often five to men, as Gnats, Flies, Baboon, by reafon of his
anger. All Birds that are ravenous, devour flefti, break bones, as the Eagle, the
Faujpon, the Hawk, the Vultur e and thofe which are calk(L®H^Tatall Birds, as the
Horn- Owl, die Scrich- Owl, Caftrels, Kites, and fuch as are hungry, and ravenous,
and fiich as makeanoife in their fwallowing, as Crows, Daws, the Pie, which
above all the reft is dedicated to LMars. Anda- mongft Fifties, the Pike, the
Barbell, the Fork-fifti, the Filh that hath horns like a Ram, the Sturgeon, the
Giaucus, all which are great devourers, and ravenous. CHAP. Of Occult
Thilojopby. Book I. CHAP. XXVIII. Whdt things are under the poorer of Venus,
and are called Ptne- reaU. r pHefe things are under Venus, amongft Elements,
Aire,and Water; amongft humours, Flegm, with Blood, Spirit, and Seed ; amongft
tafts, thofe which are fwcct, un<ftuou<,and dele-ftable ; amongft Metals, Silver,
and Brafs, both yellow, and red; amongft Stones, the Berill, Cbryfolite, Emrald, Sa-
S hir, green ] afper, the Comeola, the ftonc Aetites, the Lazuli one, Corall, and all
of a fair, various, white, and green Co- lour ; amongft Plants and Trees the Vervin,
Violet, Maiden- haire, Valerian, which by the Arabian is called Phu ; alfo Thyme,
the gum Ladanum, Amber- grife. Musk, Sanders, Cori- ander,and all fweet
perfumes, and delightful!, and fweet fruits, as fweet Pears, Figs, Pomegranats,
which the Poets fay was, in Cyprus, firfl fown by Venus . Alfo the Rofe of Luctfer
was dedicated to her, alfo the Myrtle tree of Hejperus. Moreover all liiiirrtous,
delicious Animals, and of a ftrong love, as Dogs, Conies, {linking Sheep, and
Coats, both female, and male, which generates fooner then any other Animall, for
they fay that he couples after the feventh day
of his being brought forth ; alfo the Bull for hisdifdain, and the Calf for his wan-
tonneft. Amongft birds the Swan, the Wagtail, the Swallow, the Pellican, the
Burgander, which' are very loving to their yong. Alfo the Crow, and Pigeon, which
is dedicated to Ve- nus, and the Turtle, one whereof was Commanded to be offer-
ed at the purification, after bringing forth. The Sparrow alio was dedicated to
Venus, which was Commanded in the Law to be ufed in the purification, after the
Leprofie, a martiall difeafe,then which nothing was of more force to refift it. Alfo
the Egyptians called the bagle Venus , becaufe (he is prone to Venery , for after
ihe hath been trod thirteen times in a day, if the Male call her, (he runs to him
again. Amongft fifhe*, theft areVenereall. theluftfull Pilchards, the lercherous
GHtbead, the Whiting for her love to her yohg, the Crab fighting for his Mace,and
Tithymallus for its fragrant, and fweet fisell. CHAP, Of Occult (plnlofophy. Book
I. CHAP. XXIX. What things are tender the power o/Mercury,<rW are called Mer.
curtail. >-pHings under Mercury arc theft; amongft Elements , Wa- ter, although
it moves all things indiftin&ly ; amongft humors, thofe Specially which are mixed,
as alfo the Animail foirit ; amongft tafts thofe that are various, ftrange, and mix-
ed amongft Metals, Quick- filver. Tin, the Silver Marcafice ; amongft ftoncs, the
Emrald, Achates, red Marble, Topaze,and thofe which arc of divers colours,and
various figures naturally, & thofe that are artificially glats,& thofe which have a
colour mixed with yellow, and green. Amongft Plants, and Trees.the Hazle, Five-
leaved-grafs, the Hearb Mercury, Fumitary, Pimpernel! , Majpram, Parfly, and liich
as have Ihorter and left leaves, being compounded of mixed natures, and divers
colours. Animals alfo, that are of quick fence, ingenious, ftrong, inconftant, fwift,
and fuch as become eafily acquain- ted with men, as Dogs, Apes, Foxes, Weefels,
the Hart, and Mule; and all Animals that are of bothlexes, and thofe which can
change their Sex, as the Hare, Civet- Cat, and fuch like. Amongft birds, thofe
which are naturally witty, mejodiou^ and incoruunc, as theLinet, Nightingale,
Blackbird, fhrufti. Lark, the Gnat- fapper, thebir Nigncing; ird Caland ra, the
Parret, the Pie, the Bird Ibis, the bird Porphyrio, the black Betle with one horn.
And amongft filb^he fifh called Troch us, which goes into himfelf, alfo
Pourcontrell for dccdtfulneft, and changeable- nefs, and the Fork fifh for its
induftry ; the Mullet alfo that (hakes off the bait on the hook with his taile.
CHAP. CHAP. XXX. T hat the 'it hole fublunary World, and theft things which
are in it, fsirediftribtstedtoTlanets. M Oreoverwhatfoeveris found in
thcwholeworld is made according to the governments of the Planets , and ac-
cordingly receives its vertue. So in Fire the enlivening light thereof is under the
government of the Sun, the heat of it under Mars, in the Garth, the various
fuperficies thereof under the ' Moon , and Mercury , and the Harry Heaven, the
whole rnafs ol it under Saturne, but in the middle Elements, Aire is under Jupiter,
and Water the Moon, but being mixed are under C Mercury, and Vemu. In like
manner natural! atflive caufes obferve the Sun, the matter the Moon, the
fruitfiiinefs of aflive caufes Jupiter, the fruitfullnefs of the matter, Venus , the
fudden effcding of any thing, Mars, and Mer- cury for his Vehemcncy, this for his
dexterity, and mani- fold vertue; But the permanent continuation of all things is
aferibed to Saturne. Alfo amongft Vegetables, every thing that bears fruit is from
Jupiter , and every thing that bears Flowers is from Venus , all Seed.andBark is
from Mercury ^ad all roots from Saturne, and all Wood from Mars, and leaves
from the Moon. Wherefore all that bring forth fruir, and not Flowers, are of
Saturne and Jupiter, but they that bring forth Flowers, and Seed, and not fruir, are
of Venus, and Mercury ; Thefc which are brought forth of their own accord
without Seed, are of the Moon, and Saturne-, All beauty is from Venus, all
ftrength from Mars , and every Planet rules, and dilpofeth that which is like to it.
Alfo in ftones, their weight;Clamminels^ Slipticknefs is of Saturne, their ufe, and
temperament of Jupi- ter, their hardnefs from Mars, their life from the Sun, their
beauty and fairnefs from Venus, their occulc vertue from Mer- cury, their common
ufe from the Moon. CHAP. CHAP. XXXI. How Provinces, And Kingdomes Are
dijbibutcdto Planets. M oreover the whole Orb of the Earth is diftributed by
Kingdoms, and Provinces to the Planets, and Signcs : For Macedonia, Thracia,
Illyria, India, Amana, Gordian*. ( many of which countries are in the lefler AnaJ are
under So- tnme with Capricorn ; but with under him are the Sauromatian
Country, Oxiana t Sogdiana, Arabia , Phazania* Media, jEthiopia, which Countries
for the moft part belong to the more inward Alia. Under Jupiter with Sagittarius
are Tufcana, Geltjca, Spaine, and happy Arabia : under with < Pifces , are Lvcia,
Lydia, Cilicia, Pamphylia, Paphlagonia, manner gathered from Ptolemies opinion,
to which ac- cording to the writings of other Aftrologers many more bim| be
added. But He which knows bo w to compare thefedivifi- ons of Provinces
according to the divifionsof the Stars* with the Miniftery of the ruling
Intelligences, and blefllngs of the Tribes of Jfrael, the lots of the Apoftles, and
typical! feales oi the (acred Scripture, (hall be able to obtain great and prophe-
cicaflt oracles concerning every Region, of things to corned ? $ CHAP. Book L
Of Occult tPkilofopby. C HAP. XXXI I. tPhat thing! art under the Signet, the fixed
Stars, and their Images. T Hc tike confideration is to be had in all things
concern- ing the figures of the fixed Stars : fo they will have the Terreftiall Ram
to be under the rule of the Celeftiall Aries : and the Terreftiall Bull , and Ox to be
under the Celeftiall T auras. So alio that Cancer Qiould rule over Crabs, and Leo
over Lyons ; Virgo over Virgins, and Scorpio over Scorpions. Capricorn over
Goat*. S+gitt arises over Horfes, and Pifces over Fifties. Alfothe Celeftiall Vrfa
over Bears, Hydra ovet Serpents, and the Dog-ftar over Dogs, audio of the reft.
Now Apteleiue diftributes certain and peculiar Hearbs to the Signer and Planets,
we., to Aries the Hearb Sarige , to Totems Ver- vine that gtow* ftraight.to Gemini
Vervine that growes bend- ing, tn-Cancer Comlrcy, to Leo Sowbread, to Virgo
Calamine, to Libra Mug- wort, to .Scorpio Scorpion- graft, to Safittarias
Pimpernell, to Capricorn the Dock , to Aquarius Dragon- wort, to Pifces Hart-wort.
And to the Planet* chcfc,t>«*. to Satarne Sen-green, to Jupiter Agrimony, to Mars
Sulphur- wort. to the Sum Marygold, to Venus Wound- wort, to Mer- cury
Mulletne.to the Moon. , Peony. But Hermes, whom Al- bertus follows.diftribures to
the Planet* thcfe,w. to Saturoe the Daft'odill to Jupiter Henbane, to Mart Rib-wort,
to the Sun Knotgrafs, to' Venus Vervine, to Mercury Cinquefoile, to the Moon ,
Goof foot. We alfo know by experience that Afparagus is under tAries, and
Garden-bafill und tt Scorpio; For of the fhavings of Ramf- horn fowed, comes
forth Afpara- gus, and Garden Balill rubbed betwixt two ftones, produced*
Scorpions. Moreover 1 will according to the dodbine of Hermes, and Thebit
reckon up fome of the more , e minen t Stars, whereof the firft is called the had
of eAlrol, anda- mongft ftones. rules over the Diamond, amongft Hants, black
Hellebor,and Mugwort. The fecond are the Pkiades/ir feven v Sum, Stars.which
amongft ftones, rule over Cryftall, and the ftone Diodocus; amongft. Plants, the
Hearb Diacedon, and Frankin- cenfe , and Fennill; and amongft Metals, Quick-
filver. The third is the Star -tsfldt&orari, which hath under it , amongft ftones, the
Carbuncle, and Ruby: amongft Plants, the Milky Thiftle, and Matry-fclva. The
fourth is called the Goat-Star, which roles', amongft ftones, the Saphir, amongft
Plants, Hore- hound. Mint, Mugwort, and Mandrake. The fifth is cal led the great
Dog-ftir, which amongft ftones, rules overthe Berill : a- mongft Plants, Savin,
Mugwort, and Dragonwort : and *■/£> mongft Animals the tongue of a Snake.
Thefixth is called the kffer Dog ftar, and amongft ftones, rules over Achates ; a-
mongft Plants the Flowers of Mjrfeold, and Penyroial. The ieventh is called the
Heart of the Lyon, which amongft ftones, rules over the Granate ; amongft
Plants.Salfendine.Mugworf, and Maftick. The eighth is the Taile of the Idler Bear,
which amongft ftones, rules overthe Loadftone .amongft Hearbs, Suc- cory,
whofe leaves, and Flowers turn towards the North, ajfo Mugwort, and the flowers
of Perwincklc ; and amongft Anr- mals the tooth ofa Wolf, The ninch'is called the
Wingof the Crow, under which, amongft ftones. are fuch ftones as are of
•theColour of the black Onyx ftone .• amongft Plants the Bur, Quadraginus,
Henbane.and Comfreyj and amongft Animals thetongue.of a Frog. The tenth- is
called Spica, which hath under ic, amongft ftones, the Emrald •• amongft Planes,
Sage, Trifoile, Perwinkle, Mugwort, and Mandrake. The eleventh is called
Alchamech, which amongft ftones, rules over the Jaif- per: amongft Plants the
Plantain. The twelfth is called El- pheia, under this, amongft ftones, is the
Topazc ; amongft Plant^Rofemary, Trifoile, and Ivy. The thirteenth is called the
Heart of the Scorpion, under which, amongft ftones, is the Sardonius, and
Amythift; amongft Plants long Ariftalochy, and Saffron. The fourteenth is the
Falling Vultur, under \vhich,amongft ftones,is the Chryfolite : amongft Plants
Succo- •ry,and Fumitary. The fifteenth is the Taile of Capricorn, un- der whicn,
amongft ftoneswtheChalccdone ; amongft Plants, Majoram, Mugwort, and Nip,
and the rooc of Mandrake. More- Book I. Of Occult e PhiloJophy. Moreover
this wc mull know, that every ftone.or Plant, or A- nimall, or any other thing is not
governed by one Star alone, but many of them receive influence, not feparated,
but con- joyned, from many Stars. So amongft ftones.the Chalcedony is under
Saturne , and CMercury, together wich the Taile erf Scorpion , and Capricorn. The
Saphir under Jupiter, Saturne, and the Star Alhajoth ; Tutia is under Jupiter, and
the Sun and Moon, the Emrald under Jupiter, Venus, ini CMercurj, and the Star
Spica. The Amethjdl, as faith Hermes, is under Mars , Jupiter, and the Heart or the
Scorpion. The Jafper which is of divers kinds is under Mars, Jupiter, and the Star
Alchamech, the Chryfolite is under the Sun, Venus, and Mer- cury, as alfo under
the Star which is called the falling Vultur ; the Topaxe under the Sun . and the
Star Elpheia the Diamond under Alars, and the Head of Algol. In like manner
amongft Vegetables, the Hearb Dragon is under Saturne, and the Ce- leftiall
Dragon , MaClick, and Mints, are under Jupiter , and the Sun ; but Maftick is alfo
under the Heart of the Lyon, and "Mint under the Goat ftar : Hellebor is dedicated
to Mars, and the Head of Algol, Mofle, and Sanders, to the Sun, and Venus :
Coriander to Venus, and Saturne. Amongft Animals, the Sea Calf is under the Sun,
and Jupiter ; The l ox, and Ape under Saturne, and Mercury : and Domefticall
Dogs under Mercury, and the iJWotn And thus we have (hewed more things in
thefe inferiours, by their fuperiours. CHAP. XXXIII. V ..... .• . *1 Of the Seals,
and Characters of l^jiturall things. o I A LI Stars have their peculiar Natures,
properties, and con- XX ditions, the Seals and Charaifters whereof they produce
through: their rayes even in thefe inferiour things, wc. in Eie- mc ncsT in Stones,
in Plants, in Animals, and their members, whence every thing receives from ap
harmomous difpoficioni and from its Star flaming upon it, fome parricnlar Seal,
ojt E Charafler Of Occult Tbilofopky. Book I Character ftampt upon it,
which is tbefignificator ofthat Star, ot harmony, concerning in it a peculiar vertue
differing from other vertucs of the fame matter, both gcnericaliy, fpc- cifically,
and numerically. Every thing therefore hath it* ChanuSer prefled upon it by it*
Star forfomc peculiar cffc$ efpecially by that Star which doth principally govern
it : And thefe Characters contain, and retain in them the peculiar na- tures,
vertues, and roots of their Stars, and produce the like operations upon other
things, on which they are reflefted, and ftir up, and help the influencies of their
Stars, whether they be Planers,or fixed Stars, and figures, and Celeftiall fignes
,v«. as off as chey-ftull be made in a fit matter, and in their due, and accuftothed
times. Which ancient wife men confidering, fuch as laboured muen in the finding
out of the occult properties of things, didTet down in writing the images of the
Stars, their figures. Seals, Marks, Charaflers, fuch as nature her felf did deferibe
by the rayes of the Scars, in thefe inferiour bodies, fome in ftones.fome in Plants,
and joynts.and knots of boughs, and feme in divers members of Animals. For the
Bay-tree, the Lote- tree, the Marygold are Solary Plants, and in their roots, and
knots being cut off, (hew the Cha rafters of the Sun, fo alfo in the bone, and
(houlderblades in Animals : whence there a- rofe a fyatulary kind of divining (i.e.)
by the (houlder- blades, and in (tones, and (tony things the Characters, and
images of Celeftiall things are often found. But feeing that in fo great a diverfity
of things there is not a traditionall knowledge , only in a lew things, which
humane underftanding is able to reach : Therefore leaving thofe things which are
to be , found out in Plants, and Stones, and other things, as alfo, in the members
of divers Animals, we (hjll limit out felves to mans nature on- ly, which feeing it is
the compleateft image of the whole uni- verie, containing in it felf the whole
heavenly harmony, will without all doubt abundantly afford us the Seals, and Chs-
raftersofali the Scats, and Celeftiall influencies, and thofe as the more efficacious,
which are left differing from thcCeJefti- aU nature. But as the number of the Stars
is known roGod alone, fo alfo their efltfts, and Seals upon thefe inferiour things:
P Book I. Of Occult Thilofopky. thing* .• wherefore no hamane intelled* is
able to attain to the knowledge of them. Whence very few of thofe things b ecame
known tous, which the ancient Philofophers v & Chiromancers atumed to, partly
by reafon, and partly by experience, and were be many things yet ly hid in the
rrealury of nature. We fliall here in this place note feme few Seals, and Characters
of the HI antes, fuch as the ancient Chyrornancers knew in the hands of meq.
Thefe doth call facred, and divine letters, fee- ing that by them, according to the
holy Scripture is the life of men w^it in their hands. And there are in all Nations,
and i.anguagcs alwaies the lame, and like to them, and permanent* 'V^ich
added, and found out afterwards many more, as by the ancient, ItTby latter
Chyrornancers. And they that would know them mult have recourle to their
Volumes. It is fuffictent here to Ihew from whence the Characters of Nature have
their originall, and in what things they asc to be en- quired after. Fx There
Of Occult Thihfopby. Boo follow the Figures of Divine Letters The Letters, or
Characters ofS aturne. The Letters, or Characters 0 / Jupiter The Letters, or
Characters of Mars The Letters , or Characters of the Sun The Letters , or
(fharaClers of Venus. WH The Letters , Characters of Mercury. >fr V’-fl ^ 7 A*
Letters \ or Characters of the Moon. 3C § 5^sj < ^\ < Nv3) Sf * CHAP. Book I.
Of Occult Philofophy. CHAP. XXXIV. v* V . • ■/£> , j * J V ^ V * • ^ ^ y< ! . *>
1 . / . * * f I . *$ i. 1 • A| w* -*k ' ',"**.** ' * - *..• ■/£>•.•"• ‘>y v / ' ' - flow by N
aturaJl things, and their vertues we mat draw forth and at trail the inflnencies,
and vert net of CelejliaU bodies. ’ l N Ow if thou defireft to receive vertue from
any part of the World, or from any Star, thou (halt (thole things be- ing ufed
which belong to this Star) come under its peculiar in- fluence, as Wood is fit to
receive Flame, by reafoa of Sulphur Pitch , and Oile. Neyertheials when thou doft
to any one Ipecies of things, or individual.rightly applymany things, which are
things of the fame fubjea fcattered amongft them’felves, conformable to the
fame Idea, and Star, prefently by this mat- ter To opportunely fitted, a fingular
gift is infufed by the Idea by means of the foul of the world. I fay opportunely
fitted’ vis., under a harmony like to the harmony, which did infufe a certain
vertue into the matter. For although things have fomc vertues,fuch as we fpeak
of, yet thofe vertues do fo ly hid that there is feldom any effed produced by
them .• but as in a grain of Muftardfcedbruifcd, the lharpnels which lay bid
isftirred up : and as the heat of the fire doth make letters apparently feen, which
before could not be read, that were writ with the juice of an Onion or milk and
letters wrote upon a ftone with the fat ofa Goat, and altogether unperceived ,
when the ftone isput into Vineger, appear and (hew themfelves. And as a blow
with a flick ftirs up the madnefs of a Dog, which before lay afleep, fo doth the
Celeftiall harmony dilclofe vertues ly- ing in the water, ftirs them up,
ftrengtheneth them, and makes them manifeft,and as I may fo fay, produceth
that into A&, which before was only in power , when things are rightly ex- po^ 1
to it in a Celeftiall feafon. As for example > If thou doft defire to attrafl vertue
from the Sun, and to fcek thofe things that arc Solary, amongft Vegetables,
Pkn«,'MetaJs, Stones, and Animals, thefe things are to be ufed,' and taken
chiefly, which in a Solary order are higher. For thefe ate F 3 more 70 Of
Occult Philofophy . Book I. more available •* So thou (halt draw a lingular gift
from the Sun through the beams thereof, being feafonably received to- gether,
and through the fpifit of the world. CHAP, XXXV. ' i* ' ; . • « ». >*. • ** * ~ ?• .
V. V * \ f y r * • j V* ■/£> } •* • . . • O/ti&e Mixtions of natstraU things one With
another, and their benefit. I T is moft evident, that in the inferiour nature all the
powers of fuperiour bodies are not found comprehended m any one thing, but
arc difperfed through many kinds of things a- mongft us .• as there are many
Solary things, whereof every one doth not contain all the vertues of the Sun; but
fome have fotne properties from the Sun, and others otherfome. Where- fore it is
fometimes necelfary that there be mixtions in ope- rations, that if a hundred or a
thoufand vertues of the Sun were difperfed through fo many Plants, Animals, &
the like, we may gather all thefe together, and bring them into one form, in
which we (hall fee all the faid vertues, being united, con- tained. Now there is a
twofold vertue in commixtion,one,t/»t. which was firft planted in its parts, and is
Ceieftiall, the o- ther isobtained by a certain, and artificial! mixtion of things
mixt amongft themfelves, and of the mixtions of them accor- ding to certain
proportions , fuch as agree with the heaven under a certain Conftellacion ; And
this vertue defeends by a certain likenefe, and aptnefs that is in things amongft
them- felves towards their fuperiours, and as much as the following do by
degrees correfpond with them that go before, where the patient is fitly appiyed to
its agent. So from a certain
compofition of Hearos. vapours, and fuch like, made accord- ing to naturail
Philofophy, and Aftronomy, there refutes, a certain common form, endowed with
many gifts of the Stars ; as in the honey of Bees, that which is gathered out of the
juice of innumerable Flowers , and brought into one form, con- tains tains
the vertue of all , by a kind of divine, and admirable are of the Bees. Yet this is
not to be lefs wondred at which Em- d»xt4i Gindins reports of an artificial! kind of
honey, which* certain Nation of Gyants in Lybia knew to make out of Flowers,
and that very good, andnotfarinferiourtothatof the Bees. For every mixtion,
whichconfifts of many feverall things, is then moft perfedt, when it is fo firmly
compared on all parts, that it becomes one, is every where firm to it felf, and can
hardly be diflipated : as we fometimes fee ftones, and divers bodies to be by a
certain naturall power congluti- nated, and united, that they feem to be wholly
onethingr as we fee two trees by grafting to become one, alfo Oifters with ftones
by a certain occult vertue of nature, and there have beenfeenfome Animals which
have been turned into ftones, and fo united with the fubftance of the ftonc , that
they feem to make one body , and that alfo homogeneous. So the tree Ebeny is
one while wood, and another while ftonc. When therefore any one makes a
mixtion of many matters .wider the Ccleftiall influencies, then the variety of
Celeftiall aftions on one hand, and of naturall powers on the other hand, being
joyned together doth indeed caufe wondcrfull thingSjby ointments,by collyries.by
fumes,and fuch like.wh ch viz, are read in the book of Q, hiramis , lArcbjtn ,
Dtmo- critns , and Hermes , who is named tAlcbornt, and of many others. F 4
CHAP. CHAP. XXXVI. and the introduElion of a more noble (if the ’Union of
mixt things, form, and the Senfes of lift Oreover we tnuft know, that by how
much the more noble the form of any thing is, by fo much the more , and apt it
is tb receive, and power foil to aft. Then Stars, as alfo a lenfibtc loul, as a more
noble form. For there is ft> great s power in btepared matters which we fee do
then, receive fift; when a pettcft mixtipn of qualities feems to, break the Former
contrariety. For fo much the mote perfedl life thing! receive, by how much their
temper is more remote from contrariety; Now the Heaven, as a prevalent caufe
doth from the beginning of every thing to be generated by the con- co6Hon, ; !
and perfWl digeftibn of the matter, together with Iifc,beftows Cefcftiall influences,
aVid wonderfull gifts, accor- ding to the Capacity that isin that life, and fcnfible
foul to re- ceive more noble, and fublime verities. For the Celeftiall ver-' tue doth
otherwife lye afleep , as Sulphur kept from Flame, but in living bodies iedorh
alwaies burn; as kindled Sulphur, then by its vapour it fils all the places that are
next to if; lb certain wonderfoll works are wrought,fuch as are read in the book
of Nemith , which is tituled a Book of the Laws of Pluto, becaufe fuch kind of
monftrous generations are not produced according to the Laws of Nature. For we
know that of Worms are generated Gnats,of a Horfe Wafpes,of a Calf,and Ox
Bees, of a Crab, his legs being taken of, and he buried in the ground , a
Scorpion ; of a Duckdryed into powder, and put into Water, are generated Frogs ;
but if it be baked in a Pie, and cut into pieces,and put into amoift place under the
ground. Toads are generated of it : of the Hearb Garden Bafill bruifed betwixt
twoftones, are generated Scorpions, and of the hairs of a menftruous Woman put
under dung , are 71 Book I. Of Occult Tbilofophy. bred Serpents ; and tbe
hair of aHorfetaile put into Water, receiveth life, and is turned into a pernicious
Worm, And there is an art wherewith by a Hen fitting upon Eggs may be
generated a form like to a man, which I have feen.&knew how to make, which
Magicians fay hath in it wonderful lvertucs, and this they call the true Mandrake.
You mud therefore know which.and what kind of matters are either of nature, or
art, begun, or perfected, or compounded of more things, and what Celeftiall
influencies they are able "to receive. For a Congruity of naturall things is fufficient
for the receiving of influcence from Celeftiall ; becaufe when nothing doth hinder
the Celeftials to fend forth their lights upon inferiours, they fuffer no matter to be
deftimte of their vertue. Wherefore as much matter as is perfed, and pure, is not
unfit to receive the Celeftiall influence. For that is the binding and continuity of
the matter to the foul of the world, which doth daily flow in upon things naturall,
and all things which nature hath pre- pared, that it is impoflible that a prepared
matter fhould not receive life, or a more noble form. CHAP. XXXVII. How
by fame certain natter all, and artificiall preparations We may attraB certain
Celeftiall, and vitall gifts. P Latonifts , together with Hermes, (ay, and farchns
Bracb- mantee, and the Mecubals of the Hebrews confcfs, that all fublunary
things are fubjeeft to generation, and corruption, and that alfo there are the fame
things in the Celeftiall world, but after a Celeftiall manner, as alfo in the
intelledluall world, but in a far more perfedl, and better fafhion, and manner, but
in the moft perfed manner of all in the examplary. And after thiscourfe, that
every inferiour ftiould in its kind anfwer its fuperiour, and through this the
fupream it felf, and re- ceive from heaven that Celeftiall power which they call the
quintef- 74 Of Occult Vhilofophy. Book I. quinteffence, or the (pint of the
world, or the middle nature and from the intelleCtuall world a fpirituall and
enlivening vertue tranfeending all qualities whatfoever , and laftly from the
exemplary or originall world, through the mediation of the other, according to
their degree receive the originall power of the whole perfection. Hence every
thing may be aptly reduced from thefe inferiours co the Stars.from the Stars to
their Intelligences, and from thence to the firft caufe it felf; from the feries, and
order whereof whole Magick, and all occulc Philofophy flowes : For every day
forne natural! thing isdrawn by art, and fome divine thing drawn by nature which
the Egyptians feeing, called Nature a Magicianefs,(».f j the very MagicaJI power it
felf, in the attracting of like by like, and of futable things by finable. Now fuch
kind of at- craCtions by the mutuall correfpondency of things amongft
themfelves,of fuperiours with inferiours, the Grecians called aviA.^, 1 ? * So the
earth agrees with cold water, the water with moift Aire, the Aire with Fire, the Fire
with the Hea- ven tn water; neither is Fire mixed with water, but by Aire, nor the
Aire with the Earth, but by water. So neither is the foul united to the body, but by
fhe fpirit , nor the undeftand- ing to the fpirit but by thefoul. So we fee when
nature hath framed the body of the infant, by this very preparative (he prefently
fetcheth the fpirit from the Univerfe. This fpirit is the mftrument to obtain of God
the undemanding, and mind m the ioul.and body, as in wood the drynefi is fitted
to re- ceive o.le, and the oile being imbibed is food for the Fire, the Fife j* the
veh.culuqi of light. By thefe examples you fee how by fome certain naturall, and
artificial! preparations we ate in a capacity to receive certain Celeftiall gifts from
above. For (tones, and Metals have a correfpondency withHearbs, Hearbs with
Animals, Animals with the Heavens theHea* vens with Intelligences and chofc
with divine properties, jgLf rr !f u p andwith himfelf, after whofe, mage, and. Sor
r/r Cr M Kd * N ° W ,nw 8 e ofGodis the world, of the world, man , of man^eafts,
ofbeafts the Zcophjrcon (t.c.) half Aniamll, and half Plant j of Zeophy- ton^
Book I. Of Occult 'Tbilojoplyy. ton, plants,of plants, metals, of metals, ftones.
And again in things fpirr uall, the Plant agrees with a bruit in Vegetation *i bruit
with a man in fenfe, man with an Angel in underftand- ing an Angel] with God in
immortality. Divinity is annex- ed to the mind, the mind to the intdled, the
intellect to the intention, the intention to the imagination, the imagination to the
fenfes, the fenfes at laft to things. For this is the band, and continuity of nature,
that all fuperiour vertue doth flow through every inferiour with along, and
continued feries,di£- perfing its rayes even to the very laft things; and inferiours
through their fuperiours, come to the very fupream of all. For fo inferiours are
fucceflively joyned to their fuperiour* that there proceeds an influence from their
head, the firft caufe, as a certain firing flreiched ou^ f to the lowermoft things of
all, of which firing if one end be touched, the whole doth prefently (hake, and
fuch a touch doth found to the other end, and at the motion of the inferiour, the
fuperiour alfo is mo- ved, to which the other doth anfwer, as firings in a lute well
tuned.' CHAP. XXXVIII. How we may draw not on ly, CeleftiaU , and vitall , but
alfo cer- tain IntellcEl nail and divine gifts from above . M Agicians teach that
Celeftial gifts may through inferiors being conformable to fuperiors be drawn
down by op- portune influencies ol the Heaven; and fo alfo by thefe Cclefii- al the
Celeftial Angels, as they are fervants of the Stars,may be procured, and conveyed
to us. famblichw y Procltu , and Sjnc- with the whokSchoolof € . Tlatonifts
confirm, that not only Celeftial!, and vitall, but alfo certain Intelle&uall, Angelical!,
and divine gifts may be received from above by fome cer- tain matte rs, having a
naturall power of divinity (i. c.) which have have a naturall correfpondency
with the fuperiors, being right- ly received, and opportunely gathered together
according to the rules of Naturall Philofophy, and Aftronomy •• And Mtr- cnri*n
T rifmegiftw writes,that an Image rightly made of cer- tain proper things,
appropriated to any one certain Angel, will presently be animated by that Angel.
Of the fame alfo o Aufiin makes mention in his eighth book Be Civitate Dei. For
this is the harmony of the world, that things fupcrcdeftiall be drawn down by the
Celeftiall, and fuper-naturall by na- turall , becaufe there is one operative vertue
that is diffufed through all kinds of things, by which vertue indeed, as ma- nifeft
things are produced out of occult caufes; fo a Magician doth make ufc of things
manifeft,to draw forth things that are occult, w'Kjhrough the rays of^the
Stars,through fumes, lights, founds, and naturall things,which are agreeable to
Celeftiall .• in which,befides corporeall qualities, there is a kind of reafon, fenfe,
and harmony, and incorporcall, and divine meafures, and orders. So we read that
the Ancients were wont often to receive fome divine, and wondcrfull thing by
certain naturall things .• fo the ftone that is bred in the Apple of the eye of a
Civet Cat, held under the tongue of a man, is faid to make him to divine., or
prophefie .- The fame is Selcnites, the Moon ftone reported to do, fo they fay that
the Images of Gods may be called up by the ftone called Anchitis, and that the
Ghofts of the dead may be, being called up, kept up by the ftone Synochitis. The
like doth the Hearb Agiauphotis do, which is called Marmorites, growing upon the
Marbles of Arabia, as faith Plinj, and the which Magicians ufe. Alfo there is an
Hearb called Rheangelida, which Magicians drink- ing of, can prophefie. Moreover
there are fome Hearbsby which the dead are raifed to life ; whence Xanthut the
Hifto- nan tels,that with a certain Hrarb called Balus, ayoung Dra- gon being
killed, was made alive again, alfo that by the fame a certain man of Ttllum, vfoom
a Dragon killed, was reftored to life : and Juba. reports.that in Arabia accrcain
man was by a certain Hearb reftored to life. But whether or no any fuch things
can be done indeed upon man by the venue of Hearbs I . Of Occult (Philofophy.
or any other naturall thing, we fiball difcourfe in the follow- ing Chapter. Now it is
certain, and mariifeft that fuch things can be done upon other animals. So if flies,
that are drown- ed, be put into warm afties, they revive. And Bees being
drowned, do in like manner recover life in the juice of the hearb Nip ; and Eels
being dead for want of water, if with their whole bodies they be put under mud in
vineger, and the blood of a Vultur being put to them, will all of them in a few
dayes recover life. They fay that if the fill) Echeneis be cut into peices, and
caftinto the fea,the parts will within a little time come together, and live. Alfo we
know that the Pellican doth reftore her yong to life, being klled, with her own
blood. • «2 y.j.UU CHAP. XXXIX That we may byfome certain matters of the
wirld flic up the tjodmf the world, and their miniftring fpirits. ' • . • ''V A'-, \ ^ ,
rj " * V • % . . * f ' ,»■/£> *4 , \ N O man is ignorant that evill fpirits, by evill, and
pro- phane Arts may be raifed up as P fellas faith Sorcerers are wont to do,
whom moft deteftable, and abominable fikhinefs did follow, and accompany, fuch
as were in times part in the facri fices of. Pri/tpxs, and in the worfhip of the tdott
which wa9 called Fanor , to whom they did facrtficc with cheir privy members
uncovered. Neither to thefc is that unlike ( if it be true, and not a fable ) which is ;
read concerning the detc- ftablc hcrefy of old Church- men, and like to thefe are
manifeft in Witches and mifeheivous women, which wickedndTcs the foolifh
dotage of women is fubje ft to fall into. By thefe, and fuch as thefe evill fpirits are
raifed. As a wicked fpiricfpake once to Iohnfif one Cj no t 5 a Sorcerer ; all the
power,faithhe 9 of Satan dwells there, and he isentred into a confederacy with all
the ^principalities together, and likewife we, with him, and Ct^f* obeys us, and
we again obey him. Again, one the contrary fide, no man is ignorant that
fuperceleftiall Angels or fpirits may be gained by us through good works, a pure
7 « ' Of Occult Philofophy. Book F. a pore mmde, fecret prayer*, devout
humiliation, and the like, a U tno man therefore doubt that in like manner by
feme cer- tain matters of the world, the God* of the world may be rai- led by as
or at Icaft the mimftring fpirits, or fervants of thefc Gods, and as Mercurius faith,
the airy fpirits, not fuperccte- ftiall, much lefs higher. So we read that the antienr
Priefts made ftatucs, and images, foretelling things to come, and in* fufed into
them the fpirits of the (tars, which were not kept there byconflraint in fomc
certain matters, but rejovdng in them,™*., as acknowledging fuch kinds of matter
to be fu- table to them, they do alwaies and willingly abide in them, and fpcak,
and do wonderfuil things by them : no otherwife then evill fpirits are wont to do,
when they poffefs mens bodies. - CHAP. XL. Ofbindings^batfert they nr e »f,
and in -"fat ye ayes they are Wont to be done. W E E have fpoken concerning the
vertues, and won- der full efficacy of naturall things. It remains now that we
undeiftand a thing ofgrcat wonderment: and it is a binding of men into love, or
hatred, fickneu or health, and iiichlike. Alfo the binding of thieves, and robbers,
that they cannot fteale in any place ; the binding of Merchants, that they cannot
buy, or fell in any place ; the binding of an army, that they cannot pals over any
bonnd ; the binding of (hips, that no winds, though never fo ftrong, fhall be able
to arry them out of the Havcn^ Alfo the binding of a mill, that it can by no force
whatfoever be turned round : The binding ofa Gfterne, or fountain, that the water
cannot be drawn up out of them: The binding of the ground, that it cannot bring
forth fruit ; The binding of any place, that nothing can be built upon it The
binding of fire, that though it be never (o ftrong, can burn no combuftible thing
that is potto it Alfo die Book I. Of Occult Thilofophy. yy the bindings of
lightnings, and tempefts, that they (hall do no hurt. Alfo the binding of dogs, that
they cannot bark. Alfo the binding of birds, and wild beafts, that the}' (hall not be
able to fly, or run away. And foch like as tbefe, which are fcarce credible, yet
often known by experience. Now there are fudi kind ofbindings as thefe made by
Sorceries, Collyries, Un- guents, love potions, by binding to^nd hanging up of
rhings.by rings, by charmes, by ftrong imaginations, and paflions, by images,
and chandlers, by inchantments, and imprecations, by lights, by found, by
numbers, by word*, and names, invoca- tions, facriflces, by fwcarrng, conjuring,
confecrations, devo- tions, and by divers fnperftitions, and oblemtions, and fuch
like. CHAP. XLI. Of Sentries t and their power. T Hc force of Sorceries is
reported to be fo great, that they are believed to be able to fnbvert, confinne, and
changeall infcriour things,according to Virgils Mufe. 1 Mceris for me tbefe hearts
in Pont ns chofe, < :: tAnd curious drugs, for there grout plenty groVts-, 1 many
times, with thefe, hove Mceris JpUe T Chang d to a wolfe, and in the Vtoods to
hide * -From Sepulchres Would fouls departed charm, And Com bear landing
from another s Farm. AWo in an other place, concerning the companions of
Vljjfes, whom The crueU Goddefs Qkce there invtfis fVith fierce ajpe&s, and
chang'd to fovoge beafts. JVbtu And ali go of Occult fhilofo , When love
from Picus Q\tU<ould nothing .. Him With her charming wand, and hellifl bane
Chang'd to a bird, and (pots hisfpeckjed wings With fstndrj colours — * Now
there are fome kind of thefe forceries mentioned by Lucan concerning that
Sorcercfs Thejfala, calling up ghofty, where he faith, ' Here all natures produtts
unfortunate ; Fome of mad Dogs , Which waters fear and hate ; guts of the
Lynx ; Hyenas knot imbred ; The marrow of a Hart with Serpents fed Were not
wanting ; no not the fea Lamprey ' Which flops the flips \ nor yet the Dragons
eye. And fuch as Apttleius tells of concerning PdmphiU that Sorcerefe,
endeavouring to procure love ; to whom Fotu a certain maid brought the haires of
a goat ( cut off from a bag orbotle made with the skin thereof ) inftead of Baotius
a young mans haires: Now (he ("faith he ) being out of her wits for the young
man, goeth up to the ty led rough, and in the upper part thereof makes a great
hole open to all the oriental!, and other alpeds, and moft fit for thefe her arts,
and there privately worflfips, having before furniflicd her mournfull houfe with,
finable furniture, with all kinds of fpices, with plates of Iron, withftrange words
engraven upon them, with fternes of (hips that were caft away , and much la-
mented, and with divers members of buryed carkafles caft abroad.* here notes,
and fingers, there the ffcfhy nailes of thofe that were hanged, and in another
place the blood of them that were murdered, and their skulls mangled with the
teeth of wild beads ; then (lie offers facrificcsf their inchantcd entrails lying
panting |and fprinkles ^iem with, divers kinds of liquors ; fofnetimes.yylthi
.fountain Water, fon»et«nes with cowes milkjfometimes with mountain honey,
and mead : Then (he ties thofe haires into knots , andlayes them on the fire, ’’ - '
wit® * Book I. with divers odours to be burnt, then prefently withanirto
(illable power ofMagick, and blind force of the Gods, the bodies of thofe whofe
haires did fmoke, andcrafh, affume the
fpirit of a man, and feel, and hear, and walk, and come whi- ther the ftink of
their haire led them, and indeed of Btotius the young man, come skipping,and
leaping with joy, and love into the houfe. Anfiin alfo repons, that he heard of
fome women Sorcerefl'es, that were fo verfed in thefe kinds of arts, that by
giving checfe to men, they could prefently turn them into working catcell, and the
work being done, reftored them into men again* CHAP. XL1I. Of the bonder
fall vertnes of fome kinds of Sorceries* N Ow I will (hew you what fome of the
Sorceries are, that by the example of thefe there may be a way opened for the
confideration of the whole fubjed of them. Of thefe therefore the firft is
menftruous bloud , which , how much power it hath in Sorcery, we will now
confidcr ; for, as they fay, if it comes over new winc,it makes it foure, and if it
doth but touch the Vine it fpoylcs it forever, and by its very touch it makes all
Plants, and Trees barren, and they that be newly fee, to dye ; it burns up all the
hearbs in the garden, and makes fruit fall off from the Trees, it darkens the
brightnefs of a looking glafs, dulls the edges of knives, and razors, dims the
beauty of Ivory,and it makes Iron prefently rufiy; it makes brafsruft, and fmcll
very ftrong s it makes dogs mad, >if they dobuttaftofit, and if they being thus
mad (hall bite sfny one, that wound is incurable it kits whole hives of Bees, and
drives them from the hives that are but touched with it s it makes linnen black
that are boyled, it makes Mares caft their foal if they do but touch it, and makes
women milcarry if they be but fmeared with it : it makes Affes barren as long as
they eat of the corn that hath been touched with it. The afhes 3 G of 8i Of
Occult Philofophy. Book I. of menftruous clothes, if they be caft upon purple
garment that are to be walhed, change the colour of them, and takes away
colours from flowers. They fay that it drives awav ter- ttan, and quartane Agues, if
it be put into the wool! of a black < Kam ’ and t y, ed U P ,n a fiJv er bracelet, as
alfo if the foies of the patients feet be noy nted therewith, and efpccially
ifirbedone by the woman her feJf. the patients not knowing of it • more over it
cares the fits of the falling ficknefs. But moft efpe- cially ,t cures them that
areaffraid of water, or drink after they arc bitten with a mad dog, ifonely a
menftruuos cloth be put under the cup. Befides, they report that if mpnftm
women (hall walk /aked about thcBing corn off frorrfrhp W ° rmS ’ k bCet ! eS> fly
^’ and al* hurtfall things fail off from the corn : but they muft take heed that
they do df l! hey Wil1 makclhc c °m to wfthe Alfo they fay they are able to expel!
hail, teirtDefts and lioK, nmgs, more of which ?Unj makermention oS & te 6r T P
P°y f ?" if 'hey happen rffcjg . dwtifr A d i' et muc , h S rearcr * *f they happen
betwixt the decreafe, and change of the Moon : But if they hannen in rk I*
under dung, breed Serpents • and if*, P len ^ ru L ou 5 woman put I away
Serpents with their fmell c ^ burnt,. will drive 1 « «n them, that they a^oovfon r'n
° W * P° yf<?nous foree is alfo Hippomane/ wh£ham f, 0 ^ 0 " 0 ^ cr cacures.
There f taken / ^ W, ana It is a little Vttiemous piece of ffc&as 1 "big f .
Book I. Of Occult T hilofophy. 83 Was a fig, and black, which is in the forehead
ofTc^k n^viv foaled, which unlefs the Mare her felf doth prefently eat, (he will
never after love her foals, or let it fuck. And for this .. caufe they fay there is a
moft wonderful power in it to procure love if it be powdered, and drank in a cup
with the blood of him ’that is in love. There is alfo another Sorcery, which is ' ‘
called by the fame name, vi-z.. Hippomanes, viz., a venemous V - , , humour
iffuing out of the (hare of a Mare what time (he de- " fires a horfe, of which firgiH
makes mention, when he fings Hence comes that poifon Vehich the Shepherds c
dll Hippomanes, and from Mares or oines doth fall. The roof nil bane of
cruelljlepdames ufe esindW'ith a charme -mongfi power full drugs inf ufe. Of
this doth Juvenal! the Satyrift make mention. Hippomanes, poj font that boy led
are, and char me s Are given to Sons in loro, kith fuck like harmes. Apollonius
alfo in his Argonanticks makes mention of the hearb of ‘Prometheus, which he
faith groweth from corrupt blood dropping upon the earth, while# the Vultur was
gnaw- ing upon the liver of Prometheus upon the hill Caocafus. Theflowrc of this
hearb, he faith, is likcSafforn, having a double (talk hanging out, one further
then another the length ofacubir, the root under the earth, as flefti newly cut,
fends forthablackilh juiceas it were of a beech ; with which, faith he, if any one
(hall after he hath performed his devotion to Trofcrpina, fmear over his body, he
cannot be hurt either with fword, or fire. Alfo Saxo Cjramaticus writes, that there
was a certain man called Proton, who had a garment, which when he had put on
he could not be hurt with the point or edge of any weapon. The civet Cat alfo
abounds withSor- ceries .-.for, as ‘Pliny reports, the pofts of adore being touched
with her blood, the Arts of Juglers, and Sorcerers are fo in- vailid.that the Cods
cannot be called up, and win by no means be perfwaded to talk with them. Alfo
that they that ate - noynted with the afbes of the ankle bone of her left foot, G i
bang , * ^ ~ " »* . - * * ^ . * * *- • ^ 4 y*' •-*' * & 8 4 Of Occult tPbilo/ophy.
Book I. Hrpr -t being decoded with the blood of a W eefell (hall become odi-
ous to all. The fame alfo is done with the eye, being decoded. -Alfo it is faid that
the ftraight gutis adminiftredagainilthe injuftice, andcorruption of Princes, and
great men in power and for fuccefc of Petitions, and to conduce to ending of
fuits* andxontroverfies, if any one hath never fo little of it about him, and that if
it be bound unto the left arm, it is fuch a prefent charm, that if any man do but
look upon a woman, it will make her follow him prefently; and that thesKinofher
forehead doth withftand bewitchings. They fay alfo that the blood of a Bafilisk,
which they call the blood of Saturn, hath fuch great force in Sorcery, that it
procures for him that car- ryes it about him, good fuccefsof his Petitions, from
great men in power, and of his prayers'from God, and alfo remediesof difeafes,
and grant of any priveledge. They fay alfo that a tyke, if it be pulled out of the
lefc care of a dog, and if be it al- together black, hath great vertue in the
prognoftick of life, for if the fi:k party (hall anfwer him that brought it in, who
(lan- ding at his feet, & (hall ask of him concerning his difeafe, there is certain
hope of life, ana that he (hall dje, if he make no anfwer. They fay alio, that a (lone
that is bit with a mid dog hath power to caufe difeord. ifitbc put in drink, and
that be (hall noc be batked at by dogs, that puts the tongae of a dog ia his ihooe
under his great toe, efpecially if the bearb of tbyfcjTte namc,.r/it. houndftongue
be joyned with it; And that a membrane of the 1'econdines of a dog dotll the.
Tame; and that dogs will (hun him that hath a dogs heart. And reports ihat there
is a red toad thit lives in bryers, and brambles, and is full of Sorceries, and doth
wonderfull things; for the little bone which is in his left fide, being cad into cold
Water, makes it prefently very hot, by which alfo the rage of dogs is reftrained,
and their love is procured, if it be put in drink ; and ifithe bound to anyone, it
ftirreth up juft. On the concrary, the Iicle bone which is on the right fide, makes
hot water cold, and that it can never be hot a- gain, unlefs that be taken out, alfo
icis faid to curc quartanes ifitbc bound to the fick in a fnakes skin, as alfo aliother
fea- vors. Book I. Of Occult Philojophy . vors.and r eft-rain love^nd luft.
And that the fpleen»and heart is an effeduall remedy againft the poifons of the
faid Toad. Thus much Pliny writes. Alfo it is faid that the fword, with which a
man is (lain , hath wonderful! power in Sorceries : For if the fnaffk of the bridle,
or fpurs be made of it, they fay that with thefe any horfe, though never fowild,
may be tamed, and gentled : and that if a Horfe (hould be (hod with {hooes made
with it, he would be mod fwift and fleet, and never , though never fo hard rod,
tire. But yet they will that fome Charaders.and names [hould be written upon
ic.They lay alfo, if any man fhall dip a fword, wherewith men were be- headed, in
wine;and the' lick drink thereof, he (hall be cured of his auartane.They fay alfo
that a cup of liquor being made with the brains of a Bear, and drank out of the
skull,(hall make him that drinks it, be as fierce, and as raging as a Bear, and think
himfelf to be changed into a Bear, and judge all things he fees to be Bears, and fo
to continue in that madnefs, untill the force of that draught (hall be dilfolvcd, no
other dtflcmper being all this whijc perceived in him. «5 CHAP. XLIIL Of
Perfumes, or SuffMmigationsfbeir mtnnex, and poWer. S Ome Suffumigations
alfo,or perfumings,that are proper to the Stars, are of great force for the
opportune receiving ©fCeleftiall gifts under the rayesof the Stars,, in as much as
they do ftrongly work upon the Aire, and breath. For our breath is very much
changed by fuch kind of vapours , if both' vapours be of another like : The Aire
alfo being through the faid vapours eafily moved, or affe&ed with the qualities of
in* feriours. or Celeftiall, daily, and quickly penetrating our bread, and
vitals,doth wonderfully reduce us to the like quali- ties ; Wherefore
Suffumigations are wont to be ufed co them that are about to Sooth-fay,for
to a flfcft their fancy .which in- deed being appropriated to any certain
Deities*do fit us to re- G i cave 8 6 Of Occult Thilojophy. Book I. ccive
divine infpiration •• So they fay that fumes made with Lin- feed, and Flea-bane
feed , and roots of Violets^ and Parity, doth make one to fore-fee things to come,
and doth condace to prophecying. Let no man wonder how great things
fuffumigations can do in the Aire, efpecially when he (halt with 'Porphyrins
confider, that by certain vapours exha- ling from proper fuffumigations, airy
'fpirits areprefently raif- ed, asalfo Thundrings, and Lightnings, and fuch like
things. As the Liver of a Chamelion being burnt on the top of the houfe, doth, as
it is manifeft, raife Ihowers, and Lightnings. In like manner the head, and throat,
if they be burnt with Oken wood , caufe Storms, and Lightnings. There' are alfo
fuffumigations under opportune influcncies of Stars, that make the images of
fpirits forthwith appear in the Aire.or elfwhere! So they fay, that if of Coriander,
Smallage, Henbane, and Hemlock be made a fume, that fpirits will prefently come
to- gether ; hence they are called the fpirits Hearbs. Alfo it » faid that afume
made of the root of the reedyHearb Sagapeft,with the juice of Hemlock, and
Henbane , and the Hearb Tapfus Barbafus, red Sanders, and black Poppy, makes
fpirits and ftrange (hapes appear : and if Smallage be added to them,cha*
fethaway fpirits from any place, and deftroyes their vifions. In like manner a fume
made ofCalainint, Peony, Mints, and Palma Chrifti, drives away all evil fpirits, and
vain imaginati- ons. Moreover it is faid that by certain fumes certain Animals are
gathered together, and put to flight, as Pliny mentions con- cerning the ftone
Liparis, that with the fume thereof all beads ate called out; fo the bones in the
upper part of the throat of a. Hart.beingburnt, garfaerall the Serpents together,
but the horn of the Hartbeing burnt doth with its fume chafe them all away. The
fame doth a fume, of the feathers of Peacocks. Alfo the lungs of an Affe
beingburnt,puts ail potfonous things to fl/ghc ; the fume of the burnt hoof of a
Forfe drives away t IC £> the fame doth the hoof, of a Muie, with which aHo if it?
1 be the hoofofthe left foot, Fliesare driven away- And they' Pl*e4* bnoaked
iividv the gaff-pf a made into aconfe&ion with red S^ax, Roles, and' • . - •- ...
Lignum 1 Book I. Of Occult Tbilofophy. Xigrium-aloes, and if then there be
fome Set Water, or blood caft into that place, the whole houfe wiflfeem to be full
oF Water, or blood; and if fome Earth of plowed ground be caft there, the Earth
willfeem to auake. Now fuch kinds of vapours we muft conceive do infe<3
anybody, andinfufe j vertue into it, which doth continue long, even as any
contagi- ous, or poifonous vapour of the Peftilence,being kept for two yeers in
the Wall of a houfe, infeft the inhabitants, and as the contagiori of Peftilence, of
Leprolie lying hid in a garment, doth long after infed him that wear* it. Therefore
tvere cer- tain faffumigations ufed to images, rings, and fuch like instru- ments
of Magick, and hid treafures, and as Perphyrua faith, very effectually. So they fay,
if anyone (hall hide Gold* or Silver, or any other pretious thing, the Moon being in
con- junction with the Sun,and (hall fume the place withCoriander, Saffron,
Henbane, Smallage , and black Poppy, of each a like quantity, bruifed together,
and tempered with the juice of Hemlock, thait which is fo bid (hall never be
found, or taken away, and that fpirits (hall continually keep it > and if any one
(hall endeavour to take it away, he (hall be hurt by them, and ftiall fall into a
frenfic. And Hermes faith, that fheit is nothing like the fume of Spefma Ceti for
the railing of fpirits where-; fore if a fume be made of that, and Lignum-aioes,
Pepper- wort, Husk, Siffrdit, red Stor« tempered together, with the 5Io<H
oTaLapwir^ft Will tihiddy gather airy fpirits together sintf if ff| 6 e ufed abode the
graves of the dead, it gather toge- ther fpirits, and the Ghofts of the dead. So, as
often as we direCt any work to the Sun, we muft make fuffumigarions with
SHfe^thmgs, if to the Moon, with Lunaty things and fo of txitJ raf. And we muft
know, that as there contrariety : ami enmity in Stars, and fpirits,foalfoin
fuffuinigafibfts ourO the fome. So there is a contrariety betwixt LigcnJUvaioes;
ahd Sulphur, Frankincenfe, and Qu>ck-f;lver> and fpirics that are raifed by the
fume of Lignum- aides, are srifjyetfcby che fa arc- ing ofSdlphar. As Froclw gives
anexample ma ipMr, wHch Was wontto appear intJfr'tofii df-t Licifl f hue by
dRf.ftcrtnfc of a Cock before it,vanifhed away,becaufc there is a contraries G 4
ty ty betwixt a Cock, and a Lyon, and fo the like confederation, and praftife is
to obfenred concerning fuch like things. CHAP. XLIV. The Compofition offome
fumes appropriated to the Planets. ' — 'J . - * • * * V ' ’ • ? . * " J \ | • . ^ / ■/£> W E
make a fuffumigation for the Sun in thi? manner, viz., of Saffron, Amber-gryfe,
Musk, Lignum : aloe$, Lignum- balfaim, the fruit of the Laurcll, Cloves, Myrrh,
and Frankincenfe, all which being bruifed, and mixt in fuch a pro- portion as may
make a fweet odour, muff be incorporated with the braun of an Eagle, or the
blood of a white Cock,after the manner of Pils, or Trochifcks. For the Moon we
make a fuffumigation of the head of a Frog dryed, the eyes of a Bull, the feed of
white Poppy, Fran- kincenfe, and Camphir, which muff be incorporated, with.
Menftruous blood, or the blood of a Goofe. For Satume take the feed of black
Poppy , of Hen- bane, the root of Mandrake, the Load-ftone, and Myrrb, and
make them up with the brain of a Cat, or the blood of a Bat. . For 'Jupiter take
the feed of Afh, Lignum- aloes, Stotax, die gum Benjamin, the Lazule ft one, the
tops of the feathers ofa Peacock, and incorporate them with the blood of a Stork,
ora Swallow, or the brain of a Hart. For Mars take Euphorbium, Bdellium, gum
Armaniack, the roots of both Hcikbon,theLoad ftone,and a little Sulphur, and
incorporate them all with thebrain of a Hart, .the blood of a Man, and the blood
of a black Cat. For Venus take Musk, Amber- giyfc , Lignum-aloes, red Roles ,
and red Corail, and make them np with the brainof Sparrows, and the blood of
Pigeons. For Mercury take Maffick , Frankincenfe , Cloves, and the Hearb
Ginquefoile, and the Rone Achates, and incor- . pwa« Book I. Of Occult
tPhilofophy. porate them all with the brain of a Fox, or WeefeJ, and the blood of
a Pie. Befides.toJWnrw are appropriated for fumes all odoriferous roots,as
Pepper-wort root,tf-c. and the Frankincenfe tree .• to Jupiter odoriferous fruits, as
Nutmegs, Cloves .• to Afar sail odoriferous wood, as Sanders, Cyprefc, Lignum-
balfaim, and lignum-aloes : to the Sun, all Gums, Frankincenfe, Maffick,
Benjamin, Storax, Laudanum, Amber- gryfe, and Musk ; to Venue Flowers,
asRofes, Violets, Saffron, and fuch like - to LMcrcttn all the Pils of Wood and fruit,
as Cinnamon, Lig- num Caflia, Mace, Citron pill, and Bayberries, and wbatfo- ever
feeds are odoriferous; to the Moan the leaves of a)l Vegetables, as the leaf Indum,
the leaves of the Myrtle, and Bay-tree. Knowalfo, that according to the
opinonofthe Magicians, in every goodmatrer,aslove,goodwill,and the like, there
muft be a good fume, odoriferous, and pretious; and in every evill matter, as
hatred, anger, mifery, and the like, there muft be a (finking fume, that is of no
worth. The twelve Signesallb ..of the Zodiock have their proper fumes, a %tAries
hath Myrrh, Taurus, Pepper- wort, Gemini, Maffick, faer, Camphir,ZM,
Frankincenfe, Virgo Sanders, Libra, Grtumm. Scorpio, Opoponax, Sagittarius,
Lignum-aloes, Capricomus, Benjamin, Aquarius, Euphorbium, <Pi(ies, red StOrax.
But Hermes deferibes the mod powerful! feme to be, vU. that which is
compounded of tbefeven Aromaticks, according to the powers of the feven
Planets, for it receives from Satume, Pepper-wort, from Jupiter, Nutmeg, from
Mars, tigran- aloe:!, from the Sun, Maffick, from Venus Saffron, from Mtrcurj ,
Cinnamon , and from the Moon , the Myrtle. 9 J a * r * * jtc n'lt'ij 8? r-
iv K mm • « CHAP-i 9 ° Of Occult iphilofophy Book I. CHAP. X L
V. OfC^Ofriti M Oreove* ColtyricMnd Unguents conveying the vcrto^ of things
Natural!, and Ce fl to On r fpir it; rtw 1- tiply, tranfmute, transfigure, and
transform « accordingly, as *Mo wan^fe t?»nle vertucs Which are in them into it,
that fo it canhoff *3 only anon it* own body, but alfo nponthai which is neer it,
and aftetf that by vifible raycs,char rneSjand by Wuehihgit, with feme like Quality.
For becaufeour fpirit is the ftbtite, pure land, «ty, and unftuoiis vapour of the
blood • It'fsthetdbtefktbWaktf Cottyr ie* of the like vapours, which are more
fataMc K> our fpirit in fubrtarice, for then by teafon of tHeif lifcenefc, they do
the-more ftir up, attraft, stadtranf- form the fphit. Theftta: VeftaOshave certain
ointments, arid other confections. Hence by the touch fometimes ficknefti
poi^in^fjandfovew indhcCd - feme things, as the handk or gartnents being
anoiftted .* A lfo by kifles, fomfc things being held m the mouth, love is
ihckiced, « rnT»>fi/wc read that Venus pn^s firptd~'‘ { i“*u ; ‘ “ * '* c niiT2C{rip;;i
- ? hnvhen glad jyifohMpJnMht her Uv - ; - ^ ' i^fieirfrachtg, Jbattfwett kijferdtoe, ?
' Inffire^ld F table, Tvitbdiadlr baric dective, * ^row^stjfpfi HewokM - ' ■/£> fofa* .
moii .^oh % Jjh ' i ■/£> f •''* "* ■/£> vom fiD Now the fight, becaufc it perceives more
purely, and cleerly then the other fenfes, and fattening in us the marks of things
more acutely, and deeply, doth moft of
all, and before others agree with the Pbantaftick fpirit , as is apparent in dreams,
when things feen do more often prefent chemfelves to us then things heard, or
any thing coming under the other fenfes. Therefore when Collyries transform
vifuall fpirits, that fpi- ttt doth eafily affedl the imagination , which indeed being
affetfed Book I. Of Occult Thilofopby. affefted with divers fpecies, and
'forms, tranfmits the fame by the fame fpirit untothe outward fcnfe of fight , by
which oc* cafion there is caoled in ic a perception Of fuch fpecies, and forms in
that manner, as if it were moved by external} objefts, that there feem to be feen
terrible images, and fpirits, and fuch like fo there are made Coltyries, making us
forthwith to fee the images of fpirits in the Aire.or clfwhere.asl know how to
make of the gall of a man, and the eyes of a black Cat, and of fome other things.
The like is made a I fo of the blood of a Lapwing, of a Bat, and of a Goat, ^nd
they fay, if a fmooth Ihining piece of Steclbefmeeredover with the juice of Mug-
wort, and made to fume, it will make invocated fpirits to be fcen in it. So alfa
there are fome fuffumigations,or undions, which make men fpeak in their fleep,
to \yalk, and to do thofe things which are done by men that are awake,
andfbmctimes to do thofe things, which men that are awake cannot,or dare not
do. Some there are that tnake us to hear horrid.or deleft-' able founds, and fuch
like. And this is the caufe why Manta? call, and Melancholy men believe they fee,
and hear thofe things without, which their imagirtacibn dotft only ftnnr within,
hence they fear things nor robe feared, andftlftnto wonderful!, and mioft falfc
fufpicions, and fly when nonepur- fueth them, are angry, and contend, no body
being prdent, aad fear, where npfear. is. Such like pajfiorrs alfo ^nr magfealf
confedions induce, by Syffumigatioris,' by Cdlfyfiesi byftltri? guents, by potions,
by poifom, by lanips, arid lights, by look.; mg glafles, by images enchantments,
charms, founds, and Mtafick. Alfo by divers rites, obfervations, ceremonies, rtlr-
gions, and fuperftitions t all which fhall be handled in their places.
Andfloronlybythefefetndbf arts, pafiions, appariti- ons, ahdimages are mdocedy
bur alfo things themfdvfes, whfcft; arc really changed;' and ttansfigured into
divers forms, asthe: relates ofPrifeki, Ptrictimenut, Achtloat., and Menu, the
daughter of Erifichthon r _ So alfo Circe changed the com- > panrons of Vfyffes.bi
ofohfrin the fecrificcsof ^mit& Ljciur, thementhac tafted of the riiwards of the
ftcrinpesj weirettirn- ed into : Wolves , which tH*j faidi , befdH' a'cercain ; man
called 9 1 Of Occult Thilofophy. Book I; called Demarcbia, the fame
opinion was Aufiin of : for he faith, whileft he was in Italj, he heard of fome
women that by giving Sorceries in cheefe to travellors, turned them into wort
kingCatle, and when they had done fuch work as they would have them, turned
them into men again, and that this befell a certain Father called Preftontius. The
Scriptures themfelves reftify that 7 1 karoo's Sorcerers turned their rods into
Serpents, and water into blood, and did fuch like things. CHAP. XL VI. Of
nomroM alligations, and fuff eufiont. ’ . 9 • jv' a ’ v i * 1 ' */ * I / * ^ ’ i i I* I * \ f
’ 0 ' | 4 l ** *< i t rn* J T * 1 J " i » * .J • » * • * W Heh the foul of the world, by its
vertue doth make all things that are naturally generated, or artificially made,
fruitfull , by infufing into them Celeftiall properties for the working of fome
wonderfiill effefls, then things them- felves not only applyed by fuffumigations,
or Colly ries, or oyntmepes, or potions, or any other fuch like way, bucalfo when
they being conveniently wrapt up, are bound to,or hang ed about the neck , or
any other way applyed , although by never fo eafy a contact, do impreft their
vertue upon us. By thefc alligations thercfore,fupen(ions, wrappings up, appli~ ;
cations , and conca&s the Accidents of the body, and mind are changed
intoficknefc, hcakh, boldnefe, fear, fadnefs, and joy, and the like : They render
them that carry them,gratious, or terrible, acceptable, or reje&ed, honoured, and
beloved, or hatefull, and abominable. Now thefc kind of paflions are; conceived
to be by the abovefaid, infilled noocherwife, then- is manifcfc in the grafting of
trees, where the vitall vertue is fcnr, and Communicated from the trunk to the
twig graffed into it, by way of contaft and alligation ; fo in the female Palme t
ree, when fhe comes neer to the male,her boughs bend K( the mile, and are
bowed ; which the gardnera feeing, bind rope* from the male to the female,
which becomes ftraight again, as if it had by this continuation of the rope
received the the vcrcue of the male. In like manner we fee, that the cramp-
fifh being touched afar off with a long pole, doth prefently ftupify the hand of
him that toucheth it. And if any (hall touch the fea Hare with his hand or ftick,
doth prefently run out of his wits. Alfo if the filh called Stella, as they fay, being
faftned with the blood of a Fox and a brafs nail to a gate, evill medicines can do
no hurt. Alfo it is faid, that if a woman take a needle, and beray it with dung, and
then wrap it up in earth, in which the carkafs of a man was buryed, and (hall car-
ry it about her in a cloth which wasufed at the funerall, that no man (lull be able
to ly with her as longaslhe hath it a- bouther. Now by thefe examples we fee, how
by certain al- ligations of certain things, as alfo lufpcnfions, or by a Ample
contafl, or the continuation of any thready we may be able to receive fome
vertues thereby. It is neceflary that we know the certain rule of alligation, and
fufpenfion, and the manner which the Art requires, viz., that they be done under
a certain, and futable conftcllation, and that they be done with wyer, or fiTken
threads, with hair, or fine ws of certain animals. And things that arc to be
wrapped up muft be done in the leaves of hearbs, or the skins of animals, or fine
cloths, and the like, according to the futablcnefs of things .- as if you would pro-
cure the folary vercuc of any thing, this being wrapped up in bay leaves, ot the
skin of a Lion, hang it about thy neck with a golden thread, ot afilken thread of
ayallow colour, whileft the bun rules in the heaven .• fo. thou (halt be endued
with the Solary vertue of that thing. Buc if thou doft defire the vertue Of any
Saturnine thing, thou (halt in like mancr take that thing whilift $atnrn raignes.
and wrap it up in the skin of an Afs,or in a cloth tiled at a funerall, efpecially if
thou dclircft it for fadnefs. and with a blitk thread hang it about thy neck. In like
manner we muft conceive of the reft. ‘ ' /’f. - ^ v t ^ i CHAP. • v * ' ' ' F ’ *-
*1 .y V - r 1*. Av'wlae c ® / CHAP. XL VI I. Of Rings, and their
compojitions. T> Ings alfo, which were alwaies much efteemed of by the XV
Ancients, when they are opportunely made, do in like manner imprefs their
vertue upon us, in as much as they do af- feA the fpirit of him that carries them
with gladnefc or fad- nefs, and render him courteous, or terrible, bold, or fearful!,
amiable, orhatefull ; inasmuch alfo as they do fortifieusa- gainft ficknefs, poifons,
enemies evill fpirits, and all manner of hurtfuil things , or at leaft will not fufFer
us to be kept under them. Now the manner of making thefe kinds of Rings, is
this , viz. when any Star afeends fortunately, with the fortunate afpeA, or
conjunAion of the Moon, we muft take a done, and Hearb that is under that Star,
and -make a Ring of the Metal 1 that is futable to this Star, and in it fatten the
done, putting the Hearb, or root under it ; noto- mitting the inferiptions of
images, names, and CharaAers, as alfo the proper fuffumigations , but we (hall
fpeak more of thefe in another place, where we (hall treat of Images, and
CharaAers. So we read in Philoflratns farchus, that a wife Prince of the Indians
bellowed feven Rings made after this manner, marked with the vertues, and
names of the feven Pla- nets to ApoUonim, of which he wore every day
one,diftingui(h- ing them according to the names of the dayes, by the benefit of
which he lived above one hundred and thirty years, as alfo alwaies retained the
beauty of his youth. In like manner Olfo/es the Law- giver, and ruler of the
Hebrews, being skill- ed in the Egyptian Magicfc, is faid by fofephm to have made
Rings of love, and oblivion. There was alio, as faith Arifotlt, amongft the
Cireneans a Ring of Battue, which could procure love and honour. We read alfo
that Eudamus a certain Philo- fOpher made Rings againft the bites of Serpents,
bewitchings, and evil fpirits. The fame doth fgfepbta relate of Solomon. Alfo we
read in Plato that Cfygut, King of Lydia had a Ring ,• . - - - . of Book I. Of Occult
Thilojophy. of wonderful], and ftrange vertues, the feal of which, when he
turned coward the palm of his hand, no body could fee him, but he could fee all
things : by the opportunity of which Ring he raviflied the Queen, and flew the
King his Mailer, and killed whomfoever he thought flood in his way, andinthefe
villanies no body could fee him , and at length by the benefit of this Ring he
became King of Lydia. CHAP. XLVIII. Of the vert ue of places, and Vr hat places
are futable to every Star . T Here be wonderful 1 vertues of places
accompanying them, either from things there placed, or the influences of the
Stars, or any other way. For as Pliny relates of a Cuckow, in what place any one
doth firft hear him, if his right foot be marked about, and that foor-liep digged
up, there will no Fleas be bred in that place where it is fcattered. So they fay that
the dull of the track of a Snake being gathered up k and fcattered amongft Bees,
makes them return to their hives. So alfo that the dull, in which a Mule hath
rolled him-? fclf, being call upon the Body, doth mitigate the heats of love, and
that the duft wherein a Hawk hath rolled her felf, if it be bound to the body in a
bright red doth, cures the quarcane.So doth the ftonc taken out of the neft of a
Swallow, as they fay, presently relieve thofe that have the falling ficknefs, and
being bound to the parry, continually preferve them, efpecially ific be rolled in
the blood, or heart of a Swallow. And it is re- ported, That if any one having cut a
veine, and being falling, (hall go ove r a place where any one lately fell with the fit
of a Falling ficknefs, that he (hall fall into the fame difcafe. And Plmj reports, that
to fatten an ) ron naile in that place where he that fell with a fit of the Falling
ficknefs firft pitched his head, will free him from his difeafe. So they fay that an
Hearb growing upon the head of any image, beinggathered, and Of Occult
Philofophy. Book I. •bound ap in fome part of ones garment with a red thread •
(hall prefently allay the beadach ; and that any Hearb gather- • ed out of the
brooks or rivers before Sun riling that no body • fee him that gathers it, (hall
cure the Tertian, if it be bound to . " the left arm, the lick party not knowing what
is done. But a- . mongft places that are appropriated to the Stars, allflink- . ing
places, dark, underground, religious, and mournful! . places, as Church-yards,
totrbes, and houfes not inhabited bir ■/£> men, and old, tottering, obfeure,
dreadfull houfes, and folitarv . dens, caves, and pits, alfo fifh-ponds, (landing
pools, fennes . and fuch like are appropriated to Satume. Unto Jupiter are’ .
afcribed all priviledged places, Confiftories of noble men, Tri- ' • bunals.Chaires,
places for Exercifes, Schools.and all beautifull - and clean places, fcattered, or
fprinkled with divers odours’ •To Man, fiery, and bloody places , furnaces, bake
houfes jhambles, places of execution, and places where there have’ been great
battailes fought, and (laughters made, and the like. To the Sun, light places, the
Serene Aire, Kings Pa I laces* and ‘ Courts, Pulpits, Theators, Thrones, and all
kingly, and • Magnificent places. To Venus, pleafant fountains , green Mea> .
dows, flowrifhing Gardens, garnilhed beds, (lews ( and ac- . cording to Orpheus )
the fea.the fca (hore.baths, dancing-places, • and all places belonging to women.
To CMtrcurj, (hops • fcbools, ware- houfes, an Exchange for Merchants, and
the . lib:. To the Moon, wildernefles, woods, rocks, hils, moun- tains, forrefts,
fountains, waters, rivers, feas, fea-(hores, (hips, .groves, high-waies, and
granaries for Corn, and fuch like. .Upon this account they that endeavor to
procure love, are •wont to bury fora certain time the inft rumen ts of their art, .
whether they be rings, images, looking glafles, o^any other, *vto hide them in a
(lew houfe, becaufe in that place they will contrad fome venerall faculty, no
otherwUc then things that (land in (linking places, become (linking, and thofe in
an Aromaticall place, become A romaticall,and of a fwcet favour. The four
corners of the Earth alfo pertain, to this matter. Hence they that arc togathcr a
Saturoall, Martiail, orjoviall Hearb, mud look towards the &(l, or South, partly
bccaufe they * Book I. Of Occult tphilofophj. they defire to be oriental!
from the Sun, and partly, bccaofe their principal! houfes, viz., jltjuarim, Scorpius,
Sagittarius are Southern fignes, fo alfo are ( 'apricornus , and Pijces. But they
th3t will gather a Vetter all, MercuriaR,ot Lunar j Hearb mult look towards the
Weft.becaufe they delight to be weftern* or elfe they mull look Northward,
becaufe their principall houfei, via. Taurus , Gemini, Cancer, Virgo are Northern
fignes, fo in any Soltrj work we mull look towards the Eaft, or South, but rather
towards the Solary body, and light. CHAP. XLIX. 97 Of Lig ht, Ob"***
Candles, and Lamps, and to What Start, Houfes, and Elements fever all colours art
afcribed. L ight alfo is a quality that partakes much of form , and is a (imple aft,
and a reprefentation of the undemanding .• it isfirft diflfufcd from the Mind of
God into all things, but in God the Father,the Father of light, it is the firft true
lightjthen in the Son a beautifull overflowing brightnefs, and in the Holy Ghoft a
burning brightnels, exceeding all Intelligences; yea, as Djonifius, faith, at
Seraphim, In Angels therefore it is a Ihinmg intelligence diffufed, an abundant joy
beyond all bounds of realon yet received in divers degrees, according to the
Nature of the intelligence that receives it; Thenitdff- fcends into Cekftiall bodies,
where it becomes a (lore of life, and an effeftujffl propagation, even a vifible
fplendor. In the fire a certain hat urall livelinefsinfufedintoir by the heavens. And
laftly in men, it is a dear difcourfc of reafon, and know-' ledge of divine things,
and the whole rational! .-but this is H mania 9 8 Of Occult ThHofopby. Book
I. manifold.either by teafon of the difpofition of the body, as the
Peripatetickswill have it,or which is more true, by reafonof the good pleafure of
him that bellows it , who gives it to every oneashepleafeth. From thence it pafleth
to the fancy, yet above the fenfe, but only imaginable, and thence to the fence ,
but efpecially to that of the eyes ; In them it be- comes a vifible clcarnefs, and is
extended to other perfpi- cuous bodies, in which it becomes a colour, and Ihining
beau- ty.but in dark bodies it is a certain beneficiall and generative vertue, and
penetrates, to the very center, where the beames of it being collefled into a
narrow place, it be- comes a dark heat, tormenting, and fcorching, fo that all
things perceive the vigour of the light according to their capacity all which
joyning to it felf with' an enlivening heat, and parting through all things, doth
convey its qualities , and vertues through all things. Therefore Magicians forbid
the Urin of afick man to be fprinkled in the lhadow of a fick man, or to be
uncovered againft the Sun or the A/con, bccaufc thcrayes ofthe light penetrating,
bringing fuddenly with it the noxious aualitiesofthe lick bodies, convey them into
the oppofitc bo- dy ,and affetf that with a quality of the fame kind. This is the
realon why Enchanters have a care to cover their Enchant- ments with their
rtiadow. So the Civet Cat makes all Dogs dumb with the very touch of her
lhadow. Alfo there are male artificially fome Lighcs, by Lamps, Torches, Candles,,
and fuch like,ot fome certain things, and liquors opportunely chofen,ac-
cordmgto the rule of the Stars, and compofed amongft them- lelves according to
their congruity, which when they be light- ed CctfeiffS’ ar t-T nC co P ro ^ ucc
fomewonderfull j- and Ccleihall effcdls, which men many times wonder at, as
nu\?r- rep0 k tS Uk of a poifon of Mares after co- rn^ 1,8hc f d In Torchcs - d «th
monftroufly re - ffies f whirh h h - °* horlc like maybe done of AlTe^and flies,
which being tempered with wax,& lighted, make aftrangc offl.es : and the skin of
a Serpen! hghted in a Laml *#*ym*ts appear. And theyfay when C^apesareinS ,
flower, . Book I. Of Occult Tbilofophy flower, if any one (hall bind a Viall to
them full of Oile, and fliall let it alone till they be ripe, and then the Oile be
lighted in a Lamp.it makes Grapes to be feen. And fo in other fruits. If Centory
be mixed with Honey, and the blood of a Lapwing, and be put in a Lamp, they
that ftand about will feem a great deal bigger then they are wont : and if it be
lighted in a clear night, the Stars will feem to be fcattered the one from the
other. Such force alfo is in the inkc of the CuttI? filh, that it being put into a
Lamp, makes Black. mores appear.lt is alfo re- ported,thata Candle made of fome
certain Saturnine things, if being lighted, it be excinguifhed in the mouth of a
man new- ly dead, will afterwards, as oft as it fliines alone, bring great fadnels,
and fear upon them that (land about it. Of fuch like Torches , Lamps, doth
Hermej fpeak more of, alfo ‘Plato, and Chyrannides , and of the latter writers *Al-
bertus in a certain Treatife of this particular thing. Colours alfo arc a kind of
lights, which being mixed with thing?, arc wont to expofe them to thofe Stars, to
which they are agreeable. , And we (hall afterwards fpeak of fome colours, which
are the lights of the Planets, by which even the n*. cures of fixed Stars themfelves
are undeiftood, which alfo may be applyed to the flames of Lamps, and Candles.
But in this place we (hall relate how the colours of inferiour mixt things are
diftributed to divers Planets. For all co- lours , black , "lucid , earthy leaden ,
brown, have relation to Saturne. Saphire, and airy colours, and thofe which are
alwaies green, clear, purple, darkifb, golden , mixed with Silver, belong to
Jupiter . Red colours , and burning , fiery, flaming, violet, purple, bloody, andiron
colours, re- ferable LMars. Golden, Saffron, purple, and bright colours, refemblc
the Sun. But all white, fair, curious, green, ruddy*, betwixt faffron, and purple,
refemble Vemu, Mercury, and the Moon, Moreover amongft the houfes of the
heaven, the firft, and feventh hath white colour : the fecond , and twelfth green:
the third, and eleventh faffron: the fourth, and the tenth red .* the fift,and ninth
honey colour ; the fixt,and eighth. Hr black. black. The Elements alfo have
their colours , by which Na- tural! Philofophers judge of the complexion and
property of their nature; For an earthy colour, caufed of coldnefs, and drynels is
brown,
and black, and manifefts black choller, and a Saturnine nature ; the blew tending
towards whitenefs,doth denote flegme for cold makes white, moifture and
drynefs makes black; reddifli colour (hews blood, but fiery, flaming, burning
hot, (hew chollcr, which by reafonof its fubtilty, and aptnefs to mix with others,
doth caufe divers colours more : for if it be mixed withblood^nd blood be moft
predominant, it makes a florid red; if choller predominate, it makes a redilh
colour; if there be an eqoall mixtion, it makes a fad red. But if adult choller be
mixed with blood, it makes a Hempen colour, and red, if blood predominate, and
fomewhac red if choller prevaile; but if it be mixed with a melancholy humour, it
makes a black colour, but with malancholy, and flegme co- gether 9 in an equal!
proportion, it makes a Hempen colour .* " flegme abound, a mud colour, if
melancholy, a McwWi- but if it be mixed with flegme alone, in an equal! pro-
^r/L ma *J cs * c < lr * n ^ colour ; if unequally, a pale, or pahlh. Now all colours
are more prevalent, when they be in i"r„ ta .u’r° r L ‘ n P cr . f P i “°« f ? bfta _ nc
«* of precious lOI Book I. Of Occult tPbilofophy. CHAP. L. OfFafcixution,
anJ the Art thereof. F Afcination is a binding, which comes from the fpirit of the
W itch,through the eyes of him that is bewitched,entering to his heart. Now the
inftrumeoc of Fafcination is the fpirit, viz., a certain pure, lucid, fubtile vapour,
generated of the purer biood,by the heat of the heart. This doth alwaies fend
forth through the eyes.raycs like to it fclf ; Thofe rayes being lent forth, do carry
with them afpirituall vapour, and that vapour a blood, as it appears in bleer, and
redeyes, whofc raies being fent forth to the eyes of him that isoppofice, and
looks upon them, carries the vapour of the corrupt blood, to- gether with it felf,
by the contagion of which, iedothinfedt the eyes of the beholder with the like
difeafe. So the eye being opened, and intent upon any one with a ftrong
imagination, doth dart its beams, which are the Vehiculum of the fpirit into the
eyes of him that is oppofuc to him, which tender fpirit (trikes the eyes o! him that
is bewitched, being ftirred up from the heart of him that ftrikes, and poflefleth
the bread of him that is ft ricken, wounds his heart, and infers his fpirit. Whence
tsfpuleim faith. Thy eyes Aiding down through my eyes, into mine inward breaft,
ftirs up a molt vehement burning in my Marrow. Know therefore that men arc
then mod bewitched, when with often beholding they diredt the edge of their
fight totheedgof their fight that bewitch them, and when their eyes are
reciprocally intent one upon the other, and when, raies are joyned to raits,and
lights to lights, for then the fpi- ric of the one is joyned to the Ipirit of the ocher,
and fixeth its (parks : So are (hong ligations made , and To moft vehement loves
are inflamed with the only raies of the eyes, even with a certain hidden looking
on, as if it were with a darr, or ftrokc penetrating the whole body, whence then
the fpirit, and amo- rous blood being thus wounded, are carried forth upon the
lover, and enchanter, no otherwifc then the blood, and (pint Ha • i 102 Of
Ocadt Thilofopby. Book I. of the vengeance of him that is flain,aire upon him
that Hayes him. Whence Lucrttitu fang concerning thofe amorous be- witchings.
The bodj fmitten is, but yet the mind Is Voonnded with the darts ofC upid blind.
. AH farts do Simpathi** i th‘ wound, bnt know T he blood appears in that which
had the bloW. So great is the power of Pagination, efpecially when the va- pours
of the eyes are fubfervient to the affedion. Therefore Witches ufecollyries,
ointments,alligations,and fuch like, to affedf, and corroborate the fpirit this or
that manner. To procure love, they ufe venereall collyries, as Hippomanes, the
blood of Doves, or Sparrows, and fuch like. To induce fear, they ufe Martial! Colly
ries, as of the eyes of Wolves, the Civet Car.and the like. To procure mifery or
ficknefs, they ufe Sa- turnine, and fo of the reft. CHAP. LI. Of certain
obfervations, producing wonderfull Vertues. •*¥ Hey fay that certain adfs, and
oblervations have a certain 1 power of naturall things, that they believe difeafes
may be expelled, or brought thus, and thus. So they fay that quar- "Iff ( ^ r ‘ v ^
n a way if the parings of the nails of the fick be bound to the neck of a live Eel ina
linnenclont.and the be let go into the water. And 7% faith, that the paring of the
fick mans nailes of his feet, and hands being mixed with ^ aX, if U L e r’ C ^ Uar
* ine ’ rcrc ’ an - an d quotidian Ague, and if they be before .^untiling fattened to
another man* gate, will nSfh h ' ke d ‘ fca ^ ? n ' l,kc manoer let all the parings of
the bel»un rn and thc V% that that which begun ta draw the nailes fiift „ u ft be
taken, and bound to the . neck, neck, and by this means will the difeafe be
removed. They fay that by Wood ftricken with lightning, and caft behind the back
with ones hands, any difeafe may be cared, and in quart ancs a piece of a naile
from a Gibbet, wrapt up in Wooll, and hanged about the neck, cures them ; alfo a
Rope doth the Tike, that is taken from a Gallows, and hid under ground, that the
Sun cannot reach it. Alfo the throat of him that hath a hard fwelling, or
impofthurac, being touched with * the hand of him that dyed by an immature
death, is cured thereby. Alfo they fay, that a woman isprefently eafcdofher hard
travel, if any one (hall put into the bed, where the wo- man in travel is, a done, or
dart, with which cicherof thefe Animals, viz,, a Man, a Boar, or a Bear were at one
blow killed. The fame alfo, as they fay, doth a fpearthat is pulled out of the body
of a man, if it fhall not firft touch the ground; alfo they fay that Arrows pulled out
of the body of man, if they have not touched the Earth, and be put under any one
■/£>' lying down , will procure love; Alfo they fay that the fal- ling tjeknefs is cured
by meatmadeofthefleftof a wildbeaft, • (lain in the fame manner as a man isflain.
Alfo they fay that a ^ mans eyes that are wafted three times with the water
wherein he hath wafted his feet, fhall never be fore or blecr. It is faid that feme
do cure difcaJes of the groin withthreed taken out - of the Weavers Loom, being
tycd in nine or feven knots, the name of fonic Widow being named at every knot.
Alfo the Spleen o( Catle extended upon pained Spleens, cures them, if he chat
applies ir, faith that he isapplying a medicine to the Spleen to cure, and eafeit :
After this, they fay, the patient mud be ftut into a Beeping room, the dore being
fealed up with a Ring, and fome verfe be repeated over nineteen timet. The Urine
of a green Lizard cures the fame difeafe, if it be hanged up in a pot before the
patients bed-chamber, fothat he may, as he comes in and our, touch it with his
hand. Alfo a Lizard killed in the Urine of a Calf, as they fay, reftnins his lull that
put it in .• but he that ftallput his own Urine into a Dogs Urine,is faid to be made
thereby dull to venerous afls, and to feci a benummednds in his loin*. Hxy fay,tha
t if ones H 4 own own Urine be dropped upon the foot in the morning, it is a
remedy againft ail evil medicines. And a little Frog climbing up a tree, if anyone
lhall fpitin his mouth, and then let him efcape, is faid to cure the Cough. Ic is a
wonderful! thing, but eafy to experience, what Plinj fpeaksof. If any oncfhallbe
forrv for any blow that he hath given another afar off, or * . • * - « a a i* • /“ • •
• • I a — nigh at hand, if he lhall prcfencly fpit into the middle of that hand
with which he gave the blow, the party that was fmitten lhall prefently be freed
from pain. This hath been approved of in a four-footed beaft that hath been
forely hurt.Some there are that aggravate the blow before they give it. In like
mancr t itle carried in the hand, or to fpit in chefhooc of the right ot before it be
put on , is good when any one pafleth through a dangerous place. They fay that
Wolves will not come to a field, if one of them be taken, and the blood let by
little and little out of his legs, being unbroken, with a knife, and fprinkled about
the outndes of the field, and he himfelf be baried in that place, from which he
was firft drawn. The Me- thanenfes, Citizens of Trezenium, accounted it as a
prefent re • medy for preferving of Vines from the wrong of the Southern wind,
having alwaies found it by moft certain experience; if whileft the wind blows, a
white Cock Ihould be pulled to pieces in the middle by two men, both which
keeping their part, mud walk round the Vineyard, and both meeting in the place
from whence they began their Circuit, muft in that place bury the pieces of the
Cock. They fay alfo that if any one lhall hold a Viper over a vapour with a ftaffe,
he Anil pro- phecy , and that the ftaffe wherewith a Snake was- beaten is good
againft difcafes of breeding women. Thele things Plinj recites. It is laid alfo in
gatherin^of roots and hearbs.we muft draw three circles round about them, firft
with a* fword, then dig them up,taking heed in chc mean time of a contrary wind.
Alfo they fay, that if any one (hall meafure a dead man with a rope, firft from the
Elbow to the biggeft finger, then from the fhoulder to the fame finger, and
afterwards fromthe head. C ° j / i C> ma 'k' n ^ thrice thofe menfurations^ifany
one after- ward Hull be mealured with the fame rope,in the fame maner, he
(hall notprofpcr, but be unfortunate, and fall into mifery, and fadnefc. And
Albertm out of Chjrannis faith, that if any woman hath enchanted thee to love
her, take the foeet foe lies in, and pifs through her hood, and her right
tfleeve, out .of doors, and the enchantment will be quitted- And Pliny, faith, that
to (it by women great with child, or when a medicine is given to any one of them,
the fingers being joyned together like the teeth of a Kcmb , is a charm. This was
known by ex- nrripnrp in A /rumen* hrprdinp He rctilcs : and fo much the Of
the CouMtenance>anJ gefimre y the Habit , and Figure of the Body, and tobat St
art any of theft do anfwer-, whence Phyjiog- nomj, and iJMetopofcopy, and
Chyromanty, Arts of divina- tion, have their grounds. 'TT'Hc countenance,
gefture, the motion, fetting, and 1 figure of the body , being accidentall to us ,
con- duce to the receiving ot Celeftiall gifts, and expofe us to the fuperiour
bodies, and produce certain effects in us.no ocher- wife then in Hellebor, which
when thou gachereft, if thou pulleft the leaf upward, it draws the humors upward,
and caufeth vomiting; if downward.it caufeth purging, by drawing the humour
downward. How much alfo the countenance, gefture, do affedt the
fight.imaginacion, and Animall fpirit, no man is ignorant. So they that couple for
generation, for 1 o 6 Of Occult Tbilofophy. Book I. tnoft part arc wont to
make an impreflion on the children that are then begotteo, of that countenance
which they them- felves then form, or imagine .• So a mild, and cheer full coyn*
tenance of a Prince in the City, makes the people joyful] : but fierce, and fad,
terrifies them .• fo the gefture,and countenance of any one lamentiog,dothcafily
move to pitty : So the foape of an amiable pcrfon,doth eafily excite to love. Thou
muft know thatfuch like geftures, and figures, as harmonies of the body do
expofc it nootherwife to the Celeftials.then odours, and the fpirit of a Medicine,
and internail paflions do the foul. For as Medicines, and paflions of the mind are
by certain difpofitions of the Heaven increafed fo alfo the gefture, and motion of
the body do get an efficacy by certain influences of the heavens. For there are
geftures refembling Saturne , which are melancholy, and fad, as are beating of
the bread, ftriking of the head •* alfo fuch as are Religious, as the bowing of the
knee, and a fiat looks downward.as of one praying,allo weep- ing, and fuch
like,as are ufed by an Auftere,and Saturnine man, fuch an one as the Satjrifi
deferibes, faying, With hang'd do'Xn head, Xtilh eyes fixed to the ground. His
raging words bites in, and mutteringfound He doth exprefs with porting lips
Achcerfull,and honed countenance, a worftiipfull gefture, clapping of the
hands,as of one rejoycing^nd praifingjalfo the bending of the knee , with the
head lifted up, as of one that is worfhipping, are aferibed to Jupiter \ A fowre,
fierce, cruelj, angry, rough countenance, and gefture, are aferibed to Mars. Solar
j are honourable, and couragious geftures, and counte- nances : alfo walkings
abroad, bending of the knee, as of one honoring aKing with one knee. Vener cal,
itc dances, embraces, laughters.amiabl**,and cheerfull countenances. McrcuriaU
arc inconftanr, quick, vaiiable, and fuch like geftures, and counte- nances. Lunar
j are fuch as are moveable, poifonfuli, and childifh, and the like. And as we have
fpoke of gefturcs,fo alfo sre the fhapes of men diftmdl For Saturne befpeaks a
mao to ' be Book I. Of O ccult Thilojopky. _ 10 7 be of* black, and ycllowifh
colour, lean, crooked, of a rough skin, great vcincs, hairy all over his body, little
tycs, ora frowning forehead, of a thin beard, great lips, eyes intent upon the
ground , of a heavy gate, (hiking his feet together as be walks, crafty, witty, ' a
feducer, and murderous. fMptttr fig. nifies a man to be of a pale colour, darkifti
red ahandfomc body, good ftature, bold, of great eyes, not black altogether,
large pupill, Chore noftrils, not equal! , great teeth before, curld hair of good
difpofition,and manners. C Mars makes a man red! of a red hair, round face,
yellowiih eyes,of a ter- rible, and fharp looks, b Id, jocund, proud, crafty. The Sun
makes a man of a tauny colour, betwixt yellow and black, dafht with red , of a
fhort ftature, yet of a handfome body, without much hair, and curld ,of yellow
eyes , wife, faithful!, defirous of praife. Venn fignifies a man to be tending
towards blacknefs, but more white, with mixture of red,of a handfome body, a
fair, and round face, fair hair, fair eyes, the blaCknefs whereof is more intenfe, of
good manners, and honeft love.al- fo kind, patient, and jocund ; Mtrcurj fignifies
a man not much white, or black, of a long face, high forehead, fair eyes, not
black, to have a (height, and long nofc, thin beard, long fingers, to be ingenious,
a lubtile inquifitor.turn-coar^md lub- jeft to many fortunes. The Moon fignifies a
man to beih co~ lour white,mixed with a litle red, of a fair ftature, round face,
with feme marks in it, eyes not fully black, frowning forehead, alfo kind, gentle,
fociable. The Signes alfo, and faces of Signes have their figures , and fhipes,
which he that would know, miil feck them out in books of Afhology.
Laftly.uponthefe — figures, and geftures, Phyfiognomy, and Metopolcopy,att*®f
divination do depend Alio Chyromancy, foretelling future events, not as caufes,
but as fignes through like effedts,caufcd;by the fame caufe.^nd although thefe
divers kinds of divinations may feemto be done by inftriour, and weak tigocSj yet
the judgements of them are not lobe flighced,or condemned ,whcn
prognoftication is made by them, not out of fupcfftition, but by reafon of the
harmoniacall correfpondency of all the parts of the body. Whofoevec therefore
doth the more exaftiy imitate Of Occult Philofopk t' Book I, imitate the
Gekftiall bodies, cither in nature, ftudy, aflion, motion, gefture, countenance,
paflions of the mind, and op. portunity of the feafon, is fo much the more like to
the hea- venly bodies, and can receive larger gifts from them. CHAP. LI II. < Of
Divination, and its kinds. *» * _ • « t/ _ i * ^ ' • » ' r ^ T *Here are fome other
kinds of divinations depending up- on naturall caufes, which are known to every
one in his arc, and experience, to be in divers things; by which Phyfiti- ans,
husbandmen, fhepheards, Mariners, and every one of tjrefc out of probable
fignes do Prognofticate. Many of thefe kinds tsfriftotle made mention of in his
Book of Times. Amongft which Augur ia, and zAufpicia are the chicfeft, which
were in former tune in fuebefteem amongft the Romanes, that they would do
nothing that did belong to private or publique buh- nefs, without the counfcll of
the Augusts : Cicero all'o in his Book of Divinations largely declare*,that the
people of Tufcia would do nothing without this art. Now there are divers kinds of
Aufpicia's • for fome are called Pedeftria ( i. e.) which are taken from four footed
beafts : Some are called Angaria, which are taken from birds Some are Celeftiall,
which are taken from tbundrings , and lightnings ■/£> fome are called faduca(i.e.)
when any fell in the temple, or elfwhere j Some were facred, which were taken
from facnHces. Some of thefe were called Piacula, and fad Aufpicia, as when a
facrifice ef- caped from the Altar, or being fmitten made a bellowing, or fell upon
another part of his body then he (hould. To thefe is added Exaugur ation y vi
when the rod fell out of the hand of the Augure, with which it was the cuftcrae to
view, and take notice of the Aujpicium. Michael Scotus makes mention of twelve
kinds of Auguria’s, viz. Six on the right hand, the names of which he faith arc Per
nova, Ftrvetut , finfert. Book I. Of Occult THlofophy. Emfonenthem,
Sonnafarnova, Sonnafarvttm : and the Other fix on the left hand , the names of
which arc, Confernova, fonfervetus , Viaram , H err cn ant, Scajfarnova,
ScajJ'arvctxs • Then expounding their name?,he faith, Fernova is gurium; when
thou goeft out of thy houfc for to do any bufi- nefs, and ingoing thou feeft a man,
or a bird going, or (lying, fochat either of them fee himfclf before thee upon thy
left hand, that is a good fignifieacion, in refrer.ee to thy bufinefs. Fervfttts is an
Z^ugurium^ wh?n thou flulc go outo/iby houfe for to do any bufinefs, and in
going thoqfindcftor feeft a bird, or a man reding himfclf before thee on the left
fide of thee , that is an illlign in reference to thy bufinefs Viaram is an Augurium
^ hen a man or a bird in his journey, or flying pafleth before thee, coming from
the tight fide of thee, and bending towird the left, goech out of thy fight, that is a
goodfign concerning thv bufinefs. Confernova is an sAhth- rinm\ when thou doft
firft find a man, or a bird going, or fly ihg,*nd then he reds himfelf before thee on
thy right lide, thou feeing of it, that is a good fign concerning thy bufinefs ; Con -
fervettu is an esfugurium \ when firft thou findeft, or feed a man, or a bird
bending from thy right fide , it is an ill fign conccr nin g thy bufinefs.
Scimafarnova is an Augurium ; when a man, or a bird comes behind thee, and
ootgoeth thee, but before become sat thee, he reds, thon feeing of him on thy
tight fide , it is to thee a good fign. Scimafarvetsu is an Augm-ium; when thou
feed a man, or a bird behind chce,but before he comes to thee he reds in that
place, thou feeing of it, it is a good fign. Scaffarvettu is when thou feeft a man,
or a bird pafling by thee, and reding in a place on thy left fide, it is an cvill fign ta
thee. Emfonenthem is when a man, ora bird coming from thy left fide, and pafling
to thy right, goeth out of thy fight without reding, it is a good fign. Hartenah an
Auguriem-y if a man or a bird coming from thy right band, pafling behind thy
back to thy left , and thou (halt fee him retting any where, this is an evill fign.
Thus much Scot**. The Ancients
did affo prognofticate from(peefings,of which Homer in the fevenaeenth book of
his Odm makes mention, becaufc _ f thei lio Of Occult f hilofopby. Book
I they thoaght they proceeded from a facred place,'w*.the head in which the
intellea is vigorous, and operative. Whence ai’ fo whatfoever fpeech came into the
breaft, or mind of a man tiling in the morning unawares, is faid to be fome
prefage, and an Attgurinm. Chap* liiii. - Of divers certain Animals > and other
things which have af uni- fication in Auguria’s. A L L the Aufpicia which firft
happen in the beginningof any enterprife are to be taken notice of : as if in the
be- ginning of thy work thou (halt perceive that Rats have gnawn thy garments*
defift from thy undertakings ; If going forth thou (halt (tumble at the threftmld,
or in the way thou (bait daOb thy foot againft any thing, forbear thy journey f -If
any ill omen happen in the beginning of thy bufinefs, put off thy undertakings ,
leaft thy intentions be wholly fruftrated, or accomplifhed to no purpofe ; but
expe<$ and wait for a fortu- nate hour for the difpatching of thy affairs with a
better omen. We fee that many Animals are, by anaturall power imbred ia them ,
propheticall. Doth not the Cock by his crowing diligently tell, you thebours of the
night, and morning, and with his wings fpread forth chafe away the lion ; and
many birds with their finging, and chattering, and flies by their fharp pricking
foretell rain, and Dolphins by their often leaping a- bove the water,fore-run
tempefts. It would be too. long to re- late allthe paffages, which the Phrygians
Cilicians, Arabians, 'Umbrians, Tnfcians, and other people , which follow the An-
guria’s, learned by birds. Thefe they have proved by mmy ex* periments,and
examples.For in all things the Oracles of things to come arc hid: but tliofe are the
chtefeft which Onfall birds' ihall foretell. T he fc are thole whtdv.fhe Poe tsre late
Were turned from men into birds. Therefore what the Daw declares, hearkened h?
afls^i>t rving her letting asil;dKs,and her her manner of flying, whether on the
right hand, or left, whe-r ther clamorous, or filent, whether flie goes before, or
follows after, whether the waits for the approach of him that paffeth by, or flies
from him, and which way the goes ; ail thefe things muflbe diligently obferved.
Orns Apollo faith inhisHyero- glyphicks , Daws that are twins fignifie marriage,
becaufc this Animall brings forth two eggs, out of which male, and fe- male muft
be brought forth : But if ( which feldom happens ) two males be generated, or two
females, the males will not couple with any other females, nor females with any
ocher males, but will alwaies live without a mate; and folitary. Therefore they
that meet a Angle Daw, divine.thereby that they fhall five a Angle life. The fame
alfo doth a black Hen Pigeon betoken ; for after the death of her mate,(he alwaies
lives Angle. Thou (halt as carefully obferve Crows, which are as AgniAcant as
Daws, yea, and in greater matters. It was Epittetus the Stoicks Philofopbcrs
judgement , who was a Sage Author, that if a Crow did croke over againft any
one, it did Betoken' feme evill, either to his body, fortune, honour, wife, or
children. Then thou (halt take heed to Swans, who fpreknow the fecrets of the
waters, for their cbeerfiilneft doth prefage happy events not only to Marriners,
but all o- ther travellers, unlefs they be overcoraeby the coming over of
aftronger, as of an Eagle, who by the moft potent Majefty of her foveraigrvty
makes null the predictions of all other birds, iflhe fpeaks to the contrary ; for flic
flies higher then all other birds, and is of more acute Aght, and is never excluded
from the fecrets of Juviter .- She portends advancement, and vi&ory, but by
blood; becaufe (he drinks, no water but blood. An Eagle flying over the
Locrcnflans,flghting againft the Croto- nienfians gave them victory. An Eagle
letting her felf una- wares upon the Target of Hiero.g oing forth to the Arft War,
betokened that he fhouldbe King. Two Eagles fitting all day upon the houfe at the
birth of Alexander of Macedonia, did portend to him an omen oT two Kingdomes,
viz. Afia, and Europe. An Eagle alfo taking off the hat of Lucias Tarquinim
Trijcus, Son $0 Demaratbus the Corinthian ( flying from home II 1 Of Occult
tPhilofophy. Book I, by reafon of fomedifcord, and being come going to
Rome) and then flying high with it, and aftervvari S otting it upon his head again,
did portend to him the Kin« ome ofthe tfonww/.Vuirurs aifo fignifie diffiulty,
hardnefc r f' venoufnefs, which was verified in the beginning of building Cities.
Alfo they foretell the places of fliughter,comin g file* dayes before hand; and
becaufe they have moft refpcdto th« place where the greateft flaughter (hall be,
as if they gaped af- ter the greateft number of the flain; therefore the ancient
Kings were wont to fend out fpiesto take notice what place the Vulturshad moft
refoeft to. The Phoenix promifcthfi? hr goodjucceft, which being feen anew, Rome
was built £ aufpiaoufly. The Pelhcan, becaufe (he hazards her felf for h2 young,
ftgmfies that a man (hould out of the zeal of hi s love undergo much hardftnp
The nam ted bird gave the name o thcGty of PttitvM, and forcQiewed the lenity of
thatner! pie by its colour, and voice. The Heron is an Aniurium of hardthmgs.
The Stork is a bird of concord, and iLkes con- cord. Cranes gives us notice of the
trechery of enemies. The bird Cacupha betokens gratitude, for (he alone doth
exprefi Jove to her Dam, being fpent with old age. On the contrary.
Hippopotamus that kils his Dam, doth betoken ingratitude for fct^STen 1 f °
,DiUft,CC * bird ° ri g is ** m <>ft envious, and A r°f? 'u C . S!" b . irds * the vie «
talkative, and foretell gueft*. The bird Albanellus flying by any one, if from the
left b |f t0kC H chccrfu,ncfs of enteruinment, if contra- * ^ < ?f ens , the L
contrar y- The fcrich Owl is alwaies unlucky, fo alfo is the horn Owl , who becaufe
(he goes to her young by night unawares, as death comes unaware!, is the7e'
bh’nd in ; y f c fomctimes > becaufe (he is not Cb ? ** **« n 'g ht » doth betoken
diligence, ami fo«r h of w fS ’ ^blbc made good, when (he fate uponth# w^c"'C h
t ^ felhe r‘^ OK) ' P»“ Tie Book I. Of Occult Tbilofopby. The Owl fitting on top
of th' houfe alone , Sends forth her fad complaints with monmfnll tone. An in
another place. The /loth full Owl by mortals is efieem'd A fat all omen. — •
The fame bird fang in the Capitoll when the Romane af- faires were low
atNumantia, and when Fregelia was pulled down for a confpiracy made againft
the Romans. Almadel faith, that Owls, and night-ravens, when they turn afide to
ftrange countries, or houfes, betoken the death of the men of that country, and
thofe houfes ; for thole birds are delighted with dead Carkafes , and perceive
them before hand. For men that are dyinghave a neer affinity with dead Carkafes.
The Hawk a lfo is a foreteller of contention, as Nafo lings. tVe hate the becastfe
that arms amongfi She alwaies lives Lelius the EmbalTadour of Tompej was flain
in Spam a- mongft the Purveyours, which misfortune, a Hawk flying oyer his
head.is faid to foretell. And Almadtl laith, that the (c kind ofbirds fighting
amongfi themfelvcs, figniiie the change of a Kingdome ; but if birds of another
kind lhall fight with * them, and arc never feen to come together again, it
portends a new condition* and ftate of that Country. Alio little birds by their
coming to, or departing from, fore fhew that a family fhall be inlarged,or
leflened, and their flight,by how much the more ferene it is,by fo much the more
laudable. Whence Me- larnpns the Augur e conjedlured at the (laughter of the
Greeks by the flight oflittle birds, when he faith. Thou feeftthatno bird taketh his
flight in fair weather. Swallows, becaufe when they ate dying they provide a place
of fafety for their young, do portend a great patrimony, or Legacy after the death
of I friends. ”3 Of Occult fikilofophy. Book I. friends. A Bat meeting any
one running away .Ggnrfies an eva- flon : for although foe have no wings, yet (he
flies. A Spar- tow is a bad omen to one that runs away, for (he flies from the
Hawk, and makes haft to the Owl, where flic is in as great danger : yet in love fhe
is fortunate, for being ftirred up with luft, couples feven times in an hour. Bees
are a good omen to Kings, for they fignifie an obfeqoious people. Flies fignifie
importunity, and impudency, becaufe being oftentimes driven away.they do yet
continually return. Alfo domeftick birds are not without fume AugurU’s, for Cocks
by their crowing pro- mote hope,and the journey of him that is undertaking it.
More- over LivU the mother of Tiberius, when ihe was great with him, took. a
Hen- Egg and hatched it in herbofome, and at length came forth a Cock chick
with a great comb, which the Augures interpreted that the child that ihould be
born of her fliould be King. And Cicero writes that at Thebais Cocks, by their
crowing all night, did prefage that the Bzotians would obtain victory agalnft the
Lacedaemonians : and the reaibn is according to the Astgures interprecations,
becaufc that bird when he is beaten is (Sent, but when be himfclf hath overcome,
crows. In like manner alfo omens of events are taken from beafts. For the
meeting ofaWcefel is ominous, alfo meeting of a Hare isan ill omen to a traveller,
unlefsfhe be taken. A Male alfo is bad, becaufc barren. A Hog is pernicious, for
(uch is hi* nature, and therefore fignifies pernicious men. A Horfe betokens
quarrelling*, and fightings .• whence Anchifes feeing of white Horfes,cries out in
Virgil, With W tr uge Horfes
arm d,jea threaten War. But when they arc joyned together in a Chariot , becaufe
jc W W ‘ C * 1 an e< i ua ll yoke, they fignifie that peace is to be hoped for . An
Affe is an unprofitable creature, yet did Ma- nus good, who when he was
pronounced enemy to his coun- try, faw an Afie difdaining provender that was
offered to mm, and running to the water, by which Augury, be fuppofing he faw
a way of lafcty fbewed to hinyntreated the aid of his ' friend&i friends, that
they would convey him to the Sea; which being granted, he was fet into a little
(hip, and foefcaped the threats of Sill* the Conqueror. If the Foal of an A(fc meet
any one going to an -^agiw^hcfignifies labor, patience, and hinderances. A Wolf
meeting any one is a good flgn, the cffedf whereof was feen in Hiero of Sicilia,
from whom a Wolf (hatching away a book whiled he was at School , confirmed to
him thefuccefi of the Kingdom : but yet the Wolf makes him fpecchlels whom he
fees firft, A Wolf rent in pcices a Watchman of P.- Africdnus, and C. Fulviut at
Mintum, when the Romane Army was overcome by the fugitives in Sicilia. A Kb he
(ignifics perfidious men, fuch as you can give no credit to : which was known in
the progeny of Romanes. For the faith which they longfince fucked from their
mother the Wolf, and kept to themfelves from the beginning, as by a certain law
of nature, paffed over to their polterity. To meet a Lion, feeing (he is amongft
Animals the ftrongeft, and ftriking terrour into all the«ft,is good. But for a woman
to meet aLioneffc, is bad, becaufe (he hinders conception , for a Lioncffc brings
forth but once. To meet Sheep, and Goats is good, it is Virgil to Follio lings thus,
the •JMeetdares Rams JhaHSkar let tear. W&Httn And changing, fometmes
golden Fleeces 'Hear. • . It is good alfo to meet Oxen treading out Corn, but
better to meet them plowing, which although breaking he way hinder thy
journey, yet by the favour of recompencc thee again. ADog m a journey is i 0r ]
Cyrus being caft into the woods was nourished by a OogtiH Same to fhe
Kingdom, which alfo the Angel ° f Tohit did not (com as a companion. The Gaftor,
became nc bites offhis Tefticies, and leaves them to tfc«ItoiteB. ^ >*a ^ omen,
and portends that a nnn will injure Book I. Of Occult Philofophy. amongft
fmall Animal?,Mice fignifie danger. For the fame day that they did gnaw Gold in
the Capitoll, both the Confab were intercepted by Hannibel by way of ambuQi
neer Taren- tum. The Locuft making a ftand in any place, or burning the place,
hinders one from their wilhes, and is an ill omen; on the contrary the Grafs*
hoppers promote a journey, and fore- tell a good event of things. The Spider
weaving a line down- wards, is faid to fignifie hope of money to come. Alfo thePif-
sniresjbecaufe they know how to provide for themfelves, and to prepare fafe
nefts for themfelves, portend fecurity, and riches, a great Army. Hence, when the
Pifmires had devoured a tame Dragon of Tiberius Cefar, it was advifed, that he
fhoukl pike heed of the tumult of a multitude. If a Snake meet thee, take heed of
an ill tongued enemy; For this Animall hath no other power but in his mouth. A
Snake creeping into Tiberius his pallace, portended his fall. Two Snakes were
Sooth- within a few dayes he dyed, SoaViperfignfies lewd women and wicked
children;andan Eelfignihesamandilpleafed with every body: For fhc fives apart
from all other fillies, nor is ever found in the company or any. But amongft all
4ufbici*t and omens, there is none more effedhiall, and potent then man, none
that doth fignifie the truth more cleerly. Thou fhalt therefore: diligently note, and
obferve the condition of the man that meeteth thee, his age,
profelfion^btion,gefture, mouon exercife, complexion, habit, name, words,
fpeech,and all fuch like things. For feeing there are in all other Animals lo many
difeoveries of prefages, without all queftion thefe arc more efricatious, and cleer,
which arc infufed into mans foul- which Tullj himfclf teftifies, faying, that there is.
a certain jlu/ptascm naturally in mens fouls of their eternity, for the knowing of
all die courfes, and caufes of things. In . the foun- dation of i he City of Rome the
head of a man was found with hiswhcle face, which did prefage the greatnefs of
theEmpirc, and gave the name to the Mountain of the Capitoll. The Book I. Of
Occult tPhilofophy. Brutian fouldiersfighting againft Ottavius, and M. Antonius %
found an ifithiopian in the gate of their Cattle; whom though they did flay Xs a
prefageofillfuccefs, yet they were unfortu- nate in the batle.and Brutus, and C a JP
HS tojth Generals, were (lain. Meeting of Monks is commonly accounted an ill
omen, and fo much the rather, if it beiearly in the morning, becaufe chefe kind
ofmen live for the mod by the fudden death of men, as Vulturs do by (laughters.
CHAP. LV. HirtV Aufpicia’S are verified by the light of Naturallinftm£l 3 and ’> of
fome rules of finding of it out. A Vfpicia , and Auguria , which foretell things to
come by Animals, & birds .Orpheus the divine himfelf (as we read ) <jid teach
and (hew firftof all, which afterwards were had in great efteem with all Nations.
Now they are verified by the light of naturall indinfl, as if from this, fome lights of
divina- tion may defeend upon four-footed beads, winged, and other Animals,by
which they are able to prefage to us of the events of things : which Virgil feems
to be ienlible of, when he Gogs, Nor think^I Heaven on them fttch knowledge
flates , ; Nor that their prtidence is above the fates. Now this inftind of nature,
as faith William of Paris , is more' fublime then all humane apprehenfion,and very
necr, and moft like to prophecy. By this inftind there is a certain wonderful! light
of divination in fome Animals naturally , as it manifeft- ly appears in fome Dogs,
who know by this inftind theeves, and men that are bid. unknown both to
themfclvcs, and men, and finde them out, and apprehend them, falling upon
them with a full mouth. By the like inftind Vulturs forefee future (laughters in
bacles,and gather together into places where they n 8 Of Occult Philofophy.
Book I. {hall be, as if they fore- faw the flelh of dead Carkafes. By the fame
inftinft Partridges know their Dam, which they never faw and leave the Partridge
which ftole away her Dams Eggs, & fate upon thcm.By the fame inftinfl alfo
certain hurtful and terrible things are perceived ( the foul of the men being alto-
gether ignorant of them ) whence terror , and horror ccafeti) much upon men
when they think nothing of thefe things. So a thief lying hid in any houfe,
although no body knows , or thinks of his being there ; ftrikes fear, and terror,
and a trouble- fomenefs of m ind into the inhabitants of that houfe,- although
haply not ofall.becaufethc brightnefs of thisinftinfl is notin all men;
yecoffomcofthem. So a harlot being hid in fomc very large houfe, is fometimes
perceived to be there by fome one that is altogether ignorant of her being there.
It is men- tioned in Hiftorics that Heraifcus a certain Egyptian, a man of a divine
nature, could difeem unclean women, noc only by his eyes, but by their voice,
being heard afar off, and thereupon did fall into a moft grievous headach. william
of Tarii alfo makes mention of a certain woman in his time, that by the fame
inftind perceived a roan whom (lie loved, coming two miles off. Alfo he relates
that in his time was a certain Stork convided of inchaftity by the fmell of the
male, who being judged guilty by a multitude of Storks whom the male ga-
thered together,difcoverir.g to them the fault of his mate, was, her feathers being
firft pulled off; torn in pieces by them. He alfo makes mention of a certain horfe,
who not knowing his ' dam, and leaping of her, when afterwards he underftood
what he had done, bit off his own Stones by way of revenge upon himfelf for bis
inceft. The feme.doth Varro, Arifietle, and Pliny relate concerning horfes. And
Pliny makes menti- on of a certain Serpent, called the AJp, that did fuch alike
thing, for (he coming to a certain mans table in Egypt, was there daily fed, and
Che having brought forth fome young, by one of which a fon of her hofts was
killed, after (he knew of it, killed that young one, and would never return tothat
houfe any more.Now by thefe examples you fee, how the lights ofprefage may
defeend upon fome Animals, as figns, or marks of Book I. Of Occult
Thilofoph y. of things^ are let in their gefture.motion^oiccjflying^oing, meat,
colour, and fucb like. For according to the dodrine of the Platoniflsy there is a
certain power put into inferiour things, by which for the moft part they agree with
the fupcri- ours; whence alfo the tacid confents of Animals feem to agree with
divine bodies, and their bodies, and atfedions to be af- fededwith their powers,
by the name of which they areaf- aibed to theDieties. We mull confider therefore
whatAnimals arc Saturnall, what are Joviall, and what Martiall, and foof the reft,
and according to their properties to draw forth their prefages : fo thofe birds
which refemble Saturn, and ^Mars, are all of them called terrible, and deadly, as
the Scritch Owl, the Hawlet, and others which we have mentioned before, alfo
thebom Owl,, becaufe flie is a Saturnall Solitary bird, alfo nightly, and is reputed
to be moft unfortunately ominous, of which the Poet faith, ^Theuglj Owl, which
no bird'totU'refents, Foret els mis for tunes, and moft fad events. But the Swan
is a delicious bird, Venereal), and Dedicated to c Thcebw , and is (aid to be moft
happy in her prefages, elpe- cially in the Aufftictfs of Mariners, becaufe (he is
never drown.' cd in water, whence Ovid fingi,
OMoft happy is the cheer full, finging Swan In her prefages There are alfo
fome birds that prefage with their mouth* and finging, as the Crow, Pie, Daw,
whence Virgil, This did fore- fho\ Oft from the hollow holm that ominous
Crow. 4 - t . ’ • - / 6 ^ « • . • * ‘ -* i* T * . ' / . 4 - Now the birds that portend
future things by their flying are,®*®. Buzzards, the bone- Breaker*, Eagles,'
Vulture, Cranes, Swans, and the like : for they are to beconfidered in their I 4
%“>g. U9 12.0 Of Occult Philofophy . Book I. flying, whether they fly
flowly, or fwiftly .whether to the fight hand, or to the left, how many fly
together : upon this ac- count if Cranes fly apace, they fignifie a tempeft •' when
flow- ly, fair weather. Alfo when two Eagles fly together, they are faid to portend
evill, becaufe that is a number of confufion. In like manner thou (halt enquire into
the reafonor therelt, as this is (hewed of number. Moreover it belongs to an artift
to obferve a (imilitude in thefe con.edures, as in Vrgtl,Y*mu
di(Tembling,teacheth her fon ^sEneas in thefe verfes. -All tljii is not for naught.
Elft ive in vain my parent s tAugury taught, Lo! twice fix Susans in a glad
company J oves birdpurfued through the etheriall Skje In Heavens broad tracks '•
" ow e4rlh in * lm i train They fieem to take, or takfn to difdain ; As they return
with founding 'icings .they fport , And Heaven furrounding in a long confer t.
fuflfo, I fay , thy friends and fleet have gain'd . The port , or with full failes the
Bay obtain’d. Mod wonderful is that kind of Auguring of theirs,who hear, &
underfland the fpeechcs of Animals.iq which as amongft die Ancients, Melampus,
and Tirefias, and Thdet, and Apollonius theTyanean, who as we read, excelled,
and whom they report had excellent skill in the language of birds : of whom7 >
A»4>- firatus, and Porphyrins fpeak, faying, that of old when Apollo- nius fate in
company amongft his friends/ceing Sparrows fit- ting upon a tree, and one
Sparrow coming from elfwhere un- to them, making a great chattering and noife,
and then flying away, all the reft following him, he faid to his companions, that
that Sparrow told the reft that an A(fe being burdened with wheat fell down in a
hole neer the City, and that the wheat was fcattered upon the ground : many
being much moved with thefe words, went to fee, and fo it was, as sA po- lonius
faid, at which they much wondered. Alfo Porphjriut the Platonift in his third book
of Sacrifices, laitb, that there ' was Book I. Of Occult Tbilofophy. 121
— — — — * — 1 1 1 1 1 W3sa Swallow : for it was certain, becaufe every voice of
any Animal! is fignificative of feme palTion of its foul, as joy, fadnefs, or anger, or
the like, which voices ic is not fo wonder- full a thing (honld be underftood by
men convcrfant about them. But Democrinu himfclf declared this art, as faith
Tliny, by naming the birds, of whofe blood mixed together was pro- duced a
Serpent, of which whofoever did eat, fhouid under- ftandthe voices of birds. And
Hermes faith, if any one (hall go forth to catch birds on a certain day of the
Kalends of No- vember, and fhall boil the fitft bird which he catcheth, with the
heart of aFox, that all that (hall cat of this bird, fhall under- hand the voices of
birds , and ail other Animals. Alfo the Arabians fay, that they can underhand the
meaning of bruits, who (hall eat the heart, and liver of Dragons. Trochee alfo
thcPlatonih believed, and wrote, that the heart of a Mole con- duced to prefages.
There were alfo divinations, and Anjpi- cius which were taken from the inwards of
fictificcs, the in- ventor whereof vmTages, of whom Lucan fang, And if the
InVcarJs have no credit gained. And if this Art by Tagcs was but feigned. The
Romane Religion thought that the liver was the head of the inwards.Hcncc
theSooth layers enquiringaftcr future things in the inwards, did firh look into the
liver, in which were two heads, whereof the one was called the head for the City ,
the other for the encmy;and the head of this, or another part being compared
together, they pronounced Viftory, as wc read in Lacan, that the inwards did
fignifie the (laughter ot Tompcys men , and the Victory of C*f arJ > according to
thelc verfes, l’th inwards all defers are ominous ; On part, and branch of th'
entrals doth inert afe t ssinethtr part is weak, and flagging lies, 0. Beats,
andmvtsVith qtsickjnlfe the arteries. Then 112 Of Occult Tbilofophy. Book
I« Then the bowels being finifhed, they fearch the heart. Now if there were a
facrifice found without an heart, or a head was wanting in the Liver, thefe were
deadly prefages, and were called piacularia. Alfo if a facrifice fled from the Altar,
or be* ing fmitten.made a lowing, or fell upon any paft of his body then he ought
to do,, it was the like ominous. \Ve read that when Julius {'afar upon a day went
forth to pr ocelli on with his purple Robe, and fitting in a golden chair, and
facrificc- ing, there was twice a Heart wanting ; And when C. Marius 'Utica was
facrificing, there was wanting a Liver. Alfo when ( dins the prince, and M.
Marcellus t C. (fl audit* s, and L. 7> e - tellius Cofs : were offering facrifices, that
the Liver was con- fumed away fuddenly : and not long after, one of them dyed
of a difeafe, another was (lain by men of Lyguria, the entrals foretelling fo much :
which was thought to be done by the rower of the Gods, orheloof the divcll:
Hence it was ar. power of the Gods, or help of the divcli .* Hence it was ac-
counted a thing of great concernment amongft the Ancients as oft as any thing
unufuall wasfound in the inwards ; as when tyfowaslacrificing at Laurentum, the
figure of a Crown ap. peared in the head of the Liver : which r Pojlhumius the
Sooth* layer interpreted to portend a Viftory with a Kingdome, and therefore
advifed that Sjlla fliould cat thofe entrals him- fclf. The colour alfo of the inwards
is to be confidered. Of thefe Lucan made mention. Struck, at the colour
Prophets Were With fear , For with foul/pots pale entrals tinged Were. Both
black, and blew , with /peeks of fprinkled blood ThefWert — There was in times
paft fuch a venerable efteem of thefe arts, that the moft potent, and wife men
fought after them, yea the Senace, and Kings did nothing without the Counfell of
the Argures. But all thefe in thefe dayes,partly by the negligence of men, and
partly by die authority of the Fathers, are abo- tubed. CHAP. CHAP. L VI. Of
the Sooth f*j*”f* •/ f U fits, and Lightening* . tied lo\\> Alcnftrom , and prod*
ions thing/ nre to be interpre- ted. N Ow the Sooth-fayings of T ladies, and
Lightening*, and of wonders, and how monftrotis. and prodigious things are to
be interpreted, the Prophets, and Pritftsof Hetntfaet have taught the Art. For they
have ordained (ixteen Regions ol the Heavens, and have afenbed Cods to every
one of them; and befides eleven kinds of Lightening* , and nine Gods, which
fhouid dart them forth, by die wing rules for the un- demanding the fignilication
of them, but as often as Mon- ftrous, prodigious, and wondrous things happen,
they dopre- i fage, as is mod certain, fome great matter. Now their inter- preter
mud be fome excellent conjcflurcr of fimilitudes, as al- foTornc curious fcarchcr ,
and of them who at that time are employed about the affairs of Princes, and
Provinces. For the Celcftials take fuch care only for Princes, peoples, and pro-
vinces, that before the reft they might be prefigured, and ad- monifhed, by Stars
by Compilations, by wonders, and by prodigies. Now if the fame thing, or the like
hath been fecn in former Ages, we muft confidcr that very thing, and what
happened after that, and according to thefe, to foretell the fame,or the like
becaufc the fame (igns are for the fame things, and the like for like. So prodigies
have come before the birth, and death of many emient men and Kings; as Cicero
makes mention of Midas a boy, into whofc mouth, whileft he was fleeping, the
Pifmiie put corns of Wheat, whuh was an omen of great riches. So Bees fate upon
the mouth of Plato when he was fleeping in the Cradle , by which was foretold the
fweetnefs of his fpcech. Hrr«^,whcn fhe was bringing forth Paris , faw a burning
Torch, which fhouid fet on fire Troy, and all AGa.There appeared unto the mother
of P batons the image of Mercury pouring forth blood upon the earth, with which
concerning a flight, there appeared aflame licking the Crowp of tAfcanius his
head , and doing of him no hurt • which thing, feeing it did portend the Kingdom
to *Afc*nius, per- fwaded him to depart, for monftrous prodigies did fore-run
great and eminent deftruftion. So we read in tiinj, that M. Attilius, and C. fortius
being ConfuIs,it rained Milk and Blood, which didprefage that a very great
Pcftiience fhould the next yeer over fpread Rome. Alfo in Lucaniait rained fpongi-
ous Iron,& in the yeer before Marcus Crajfns was (lain in Par- thia ; with which alfo
all the fouldiers of Lucania, being a very numerous Army , were (lain. Alfo L.
Panins , and C. Marcellas being Confuls,it rained Wool about the Caftle of
Cortfafium, neer which place a yeer after T. Annins was (lain by Milns. Alfo in the
wars of Denmark, the noife of Arms, and found of a Trumpet was heard in the
Aire. And Livie concerning the Macedonian wars, faith, in the yeer when nAnnibil
dyed it rained blood for two dayes. Alfo concerning the fecond pu- nickwar, he
faith, that water mixed with blood came down from Heaven like rain, at that time
when Annibal did fpoil Italy. A little before the deftruflion of * LcuiSra the Lacede
- monians heard a noife of Arms in the temple of Hcrcn/es ^nd at the fame time
in the temple
of Hercnlcs . the doors that were (hut with bars, opened themfetaes, and the
arms that were hanged on the wall, were found on the ground. The like events
may be prognofticaccd of o her like things, as often - times in times pail
fomething hath been foretold of them. Hue concerning thefe alfo, the
judgements of theCeleftial influencies mull not be neglected, of which we (hall
more largely treat in the following Chapters. CHAP. JBook I. Of- Occult
Tkih/ophy I2 5 CHAP. IV II. Ofgtomtncj, Hjdronuncj, tsferomancj, t Pjrmaucj i
four Di- vinations of Elements. "X K Oreoter the Elements themfelves teadi us
fatal! events; J.V1 whence thofe four famous kinds of Divinations, Geo- inancy,
Hy dromancy, Aeromancy, and Pyromancy, have got their names, of which that
Sorcerds in Lucan feems to boaft her felf, when (he faith. The Earth, the Aire, the
Chaos , and the Skie, The Seas , the Fields , the Rocks, and Mountains high
foretell the truth- The firft therefore is Geomancy, which foreftieweth future
thTngrby the motions of the earth, as alfo the noife, the dwel- ling, the trembling,
the chops, the pits, and exhalation , and other imprelfions, the art of which
eAlmadel the Arabian lets forth. But there is another kind of Geomancy , which
Di- vines by points written upon the earth, by a certain power in the fall of it,
which is not ofprefent (peculation; but of that we (hall fpeak hereafter; , Now
Hydromancy doth perform its prefages by the im- preflions of water, their ebbing
and flowing, their increafes, and depreflions, their tempefts, and colours, and the
like ; to which alfo are 3dded vitions, which are made in the waters. A kind Of
Divination found by the Per fans, as Varro reports, a boy faw in the water the
effigies of Mercury, which foretold in an hundred and fifty verfes all the went of
Mithridates his War. We read alfo that Numa ‘Pompilms pradifed Hydro- mancy ;
for in the water he called up the gods, and learned of them things to come. Which
art alio Pjthagoras , a long time after Numa pra&ifed. There was of old a kind of
Hydroman- cy, had in great efteem amongft the AJfjrians, and it was cal- led
Leeanomancy, from a skin full of water, upon which they m - n6 Of Occult
Pbrfojopfy. Book f.J 'put plates of Gold, and Silver, and precious Stones,
written •upon with certain images, names, and characters. To this may • be
referred that art, by which Lead, and Wax being melted, and call into the water;
do exprefs manifeft marks of images, •what we defire to know. There were alfo
in former years •Fountains that did foretell things to come, as the Fathers. ■/£>
Fountain at Ac hoi a, and that which was ailed the water of .$HH 0 in EpiiLutrut , ;
but of thefe more in the following Chap* .‘teiSj where we.flwijU 4pe»k of Oracles,
v ■/£> Hither alfo may be referred the divination of Fifhes , of • which kind there
was ufe made by the Ljcians in a certain • place, which was called Dina, neer the
Sea, in a Wood dedi- . cated to Apollo, made hollo w in the d ry Land, into which ,
he - that went to cohlult of future things, let down roafledmear, . and prcfently
that plate was filled with waters , and a great ■/£> multitude of Eifli, and of ftrange
fhapes,unknown to men, did appear* by the forms of which the Prophet-foretold
what (nonldcometo pals. Thefe things doth Atheneut more at large relate out of
‘Poljcharmutjn the Hiflory of the Lycians. After the feme mancr doth Aeromancy
divine by airyim- preftions, by the blowing of the Winds, by Rainbows, by Circles
about the Moon and Stars, by Mills, and Clouds , and by imaginations in Clouds,
and vifions in the Aire. ' * So alfo Pyromancy divines by fiery impreffions , and by
Stars with long Tailes, by fiery Colours, by vifions,and imagi- nations in the fire*
So the wife of Cicero foretold that fie would be Conful the next year, becaufe
when a certain man after the Sacrifice was ended , would look in the afhes , there
fuddenly broke forth a flame. Of this kind a re thofe that Pli. rrp fpeaks of, that
terrene, pale, and buzzing fires prefage tern- peffs. Circles about the fnuffs of
Candles betoken rain if the flame fly turning, and winding, it portends wind. Alfo
Torches when they ftrike the fire before them , and are not kind led ; Alfo when a
Coal flicks to Pots taken off from the fire , and when the fire calls off the afhes,
and fparkles , or when afhes are hard grown together oa the hearth , and when a
Coal is very bright. " To Book I. Of Occult tPhilofophy, To tbefc is added
Capnomancy L becaufe it fearcheth into the flame, and fmoak, andthinco! fours,
founds, and motions, when they arecarryed upright, or on one fide , or round,
which we read in theft: Vcrfes in Statius. * 7' . . 'A ■/£> •~u > * •' • ’ “n r* • .« ( «>
a.r'V'i * . * -- Ztf ZVVfjf if bound, and on th'tAUar U id. Let us imp/ore the Gods
far divine auL - — • x : > Me makes acute, red, tewring flames, and bright.
Increas’d by th’aire, the middle being white ; And then (be makjs the flantts
without ad bound. Tor to wind in and cut, and to run rennd. Like to a Serpen: ,
L / >J v/t 'jk ^ jX, ^ * i s t • * \ » . » | Aifo in the jGthncan Caves, and Fields of the
Nymphs in AftUonia, Auguries were taken from fires, and flames; joyful, if they
did receive what wascaft into them , and fad, if they didwjsa-them. But of thefe
we (hall fpeak in the following Chapter^ amongft the anfwers of the Oracles. 32
7 CHAP. LYXM. Of the reviving of the dead, and effleefing, and wanting vitluals
many years together. T H E ^Arabian Philofophers agree, that lome men may
elevate themfelves above the powers of their body, ana above their fenfitive
powers ; and thofe being furmounted.re- ceive into themfelves by the perfection
of the Heavens , and Intel ligencies, a divine vigour. Seeing therefore all the fouls
of men are perpetual!, and alfo all the fpirits obey the perfect fouls ; Magicians
think that perfeCt men may by the powers of their foul repair their dying bodies
with other inferiour fouls newly feparated, and inlpire them again ; As a Weefifll
that is killed, is made alive again by the breath, and cry of his Dam ; . And Lions
make alivotheir dead Whelps by breathing upon upon them. And becaufe,as
they fay, all like things being ap. plyed to their like, ate made of the fame
natures; and every patient, and thing that receives into it felftfae ad) of any
agent , is endowed with the nature of that agent , and made con-naturall. Hence
they think, that to this vivification , or making alive, fome Hearbs, and Magical!
confeflions, fuch as they fay are made of the afhes of th? Phoenix , and the caft
skin of a Snake do much conduce, which indeed to many feems fabulous, and to
fome impolTible, unlefs it could be ac- counted approved by an Hiftoricall faith.
For we read of fome that have been drowned in water, others call into the fire,
and put upon the fire, others flain in war, others otherwife tryed.and after a few
dayes were alive again, as Pliny teftifies of esfvioU, a man pertaining to the
Conlull.of L Lamia, A. line, Tubero, forfidius, C,abitmu , and many others. Alfo we
read that tsEfop the Tale-maker, Tindoreus, Hercules, and Talin, the iota of
Jupiter, and Thalia being dead.were raifed to life again; affo that many were by
Phyiitians, and Magici- ans railed from death again, as the Hiftorians relate of
ty£fcHlapiu4\ and we have above mentioned out of Juba, and Xanthw, and
‘Philoftratus concerning Tillo, and a certain Ara- bian, and Apollonius the
Tyanean.Alfo we read that g/aucus a certain man that was dead, whom they lay
.beyond all expedlL tion. the Phyfitians coming to fee it, the hearb Dragon-worc
leftored to life. Some fay that he revived by the puting into his body a medicine
made of Honey , whence the proverb Clautm was raifed from death by taking in
Honey into his body. Apnleim alfo relating chc manner of thefe kinds of
reftorings to lifc,faith of Zachla the Egyptian prophet : The prophet being thus
favourable, layer a certain Hearb npon the mouth of the body of a young man
being dead , and another upon hisbreft, then turning towards the Eaft, or riling of
the propitious Sun, praying fiJently (a great afTembly ofpeoplc ltnving to fee itj in
the firft place heaved up his bred, then makes a beating in his veines, then his
body to be filled with breath, after which the Carkafe arifeth, and the young man
fpealo. If thefe things are true, the dying fouls rauft/ometimes tying - Book I.
Of Occult Tbilofoply. lying hid in their bodies, be opprefled with vehement
extafies, and be freed from all bodily aftion ; So that the life, fenfe, motion,
forfake the bodv, bat fo, that the man is not yet truly dead , but lies aftonied ,
and as it were dead for a certain time. And this is often found 9 that in times of
Pcftilence many that are carried for dead to the graves to be buryed, re- vive
again. The fame alfo hath often befaln women,by rea- fon of fits of the Mother.
And Rabbi Moifes out of the book of Galen, which Patriarcha tranflaccd, makes
mention of a man, who was fuffocated for fixdayes, and did neither eat, - £ or
drink, and his arteries became hard. And it is faid in the fame book , that a
certain man by being filled with Water, loft the pulfe of his whole body, fo that
his heart was not perceived to move, and he lay like a dead man. Alfo it is faid
that a man by reafon of a fal from an high p!ace,or great noife, or long (laying
under the Water, may fall into a fwoun, which may continue fourty eight hours,
andfo he lye as if he were dead, -with his face being very green. And in the fame
place there is mention made of a nun that buried a man that feemed to be dead
feventy two hours after his feeming deccafe,
and fo killed him,becaufe he buried him alive, and -there are given figns
whereby it may be known who are alive; although they feem to be dead, and
indeed will dye, unlcls there be feme means ufed to recover them, as
Phlebotomy , or fome other cure. And thefe are fuch asvcryfeldom happen. This
is the manner, by which we underftand Magicians, and Phyficians do raife dead
men to life,as they that were tryed by the ding- ing of Serpents, were by the
Nation of the Alarji, and the Pfilli reftored to life. Now we may conceive that luch
kind of exxafies may continue a long time , although a man be not truly dead ,
as it is in Dor- mice, and Crocodiles , and many other Serpents, which (leep all
Winter, and art in fuch a dead fleepjthatthey can fcacce be awakened with fire.
And I have often feen a |>ormOufe. differed , and continue immovable, as if
fhewereaead, uncilHhc wasboyled, and then prefently in boy ling the water the
differed members did (hew life. Alfo, although it be hard to be believed, we read
in fome approved K Hifto- * • *i i k** . • "* i is v ■/£> * * •*.< .v % . * « . •* — 'k
Hiftorians.that fome men hvae flept for many yeers together, and in the time of
fleep , until! they awaked , there was no alteration in them,as to make them feem
older •• The fame doth Tlinj reftifie of a certain boy, whom he faith, being
wearied with heat, and his journey, flept fifty feven yeers in a Cave. We read alfo
that Epimemdes Cjnofius flept fifty ft yen yeers in a Cave. Hence the proverb
arofe. To outfleep Epi- menides. M- Damafcenus tels, that in his time acertain
coun- try man being wearied in Germany, flept for the fpace of a whole Autumn ,
and the Winter following, under a heap of hay, untill the Summer, when the hay
began to be eaten up, then he was found awakened as a man halfc dead.and out
of his wits.Eckfiafticall Hiftoriesconfirm this opinion concerning the feven
fleepers.whom they fay flept 196 yeers.There was in Norvegia a Cave in a high
Sea (hore,where,as/W** Diacoma and Meibodim the Martyr write, feven men lay
fleeping a long* time without any corruption , and the people that went in to
difturb them were contracted, or drawn together, fo that after a while being
forewarned by that puniflimenr, they durft not hurt them. Now Xtnocrates, a man
of no mean repute amongft Philosophers was of opinion , that this long
fleeping was appointed by God as a punifliment for fome certain fins. But Marcus
Damafcenus proves it by many reafons to be poflible, and natural 1 , neither doth
he think it irrational that fome fliould without meat, and drink, and avoyd
uwuiu niwiyui nii-ai, auu arms, ana avoyaingexcreraents without confuming, or
corruption, fleep many moneths. And* this may befall a man by reafon of fome
poifonous potion, or fleepy difeafe, or fuch like caufes, for certain dayes,
moneths, or years^ccording to the intention, or remiflion of the power ofthe
medicine, or of the paflions of their mind. And Phyfi- tians fay that there are fome
Antidotes, of which they that take too greasa potion, (hall be able to endure
hunger a long time, as £li M in former time being fed with a certain food by an
Angell, walked, and faded in the flipgth of that meat, fourty dayes. And John
Bocauus makes mentkjo qf a man in bis time, in V wee, who would every yeer faft
four dayes with- out any meat. But that was a greater wonder, that rhrr,* Book I.
Of Occult Vbilofophy. a woman in lower Germany at the lame time, who took no
food till the thirteenth yeer of her age. which to us mayfecm in- credible, bat that
he lately confirmed it j as alfo he tels of a Miracle of our Age,that his brother
Nicolaus Stone, an Helve- tian by Nation , who lived twenty yeers in the wildernefc
without meat.till he dyed.That alfo is wonderfull which Thto- phrafius mentions
concerning a certain man.called Philinur, who ufed no meat, or drink, befides
Milk . And there are grave Authors who defcribe a certain hearb of Sparta, with
which they fay the Scythians can endure twelve dayes hunger, with- out meat or
drink, if they do but raft it, or hold it in their mouth. CHAP. LIX. Of Divination
bj Dreamt. T Here is alfo a certain kind of Divination by Dreams, con- firmed by
the traditions of Philofophers, the authorities of Divines, the examples of
Hiftorics, and daily experience. A Dream I call here,not vain Dreams, or idle
imaginations .- for thole are vain, and have no Divination in them, but arife from
the remains of watchings, and difturbance of the body. For as the mind is taken
up about, and wearied with cares, it fug- ged it felf to him that is afleep. I call
that a Dream here, which iscaufed by the Celeftiall influences in the phancaftick
fpirit, mind, or body, being all well difpofed. The rule of interpre- ting this is
found amongft Aftrologers, in that part which is wrote concerning queftions; but
yet that is not fufficient, be- caufe thefc kind of Dreams come by ufe to divers
men after a divers manner, according to the divers quality, and difpofiti- ons of
the phantaftick fpirit .• wherefore there cannot be given one common rule to all
for the interpretation of Dreams. But according to the opinion of SjneJins, feeing
there are the fame accidents to things, and like befall like; fo he which hath
often fallen upon the lame vifible thing, hath afiSgned to bim- fclf the lame
opinion, paflion, fortune, a&ion , event, and as - ' K a Arifiotle Ariftotle faith,
the memory is confirmed by fence, and by keep- .ingin memory the fame thing
knowledge is obtained, as alfo by the knowledge of many experiences, by little, &
little, arts, and fciences are obtained. After the fame account you muft con- ceive
of Dreams. Whence Synefius commands that every one (hould obferve his
Dreams, and their evencs, and fuch like fules,t/«. to commit to memory all things
that arefeen, and accidents that befall, as well in fleep, as watching, and with a
diligent obfervation confider with himfelf the rules by which thele are to be
examined, for by this means fhall a Diviner be able by little, and Jittleto interpret
his Dreams, if fo be no- thing flip out ofhis memory. Now Dreams are more
efficaci- ous, when the Moon oyer-runs that Sign, which was inthe ninth number
of the Nativity, or revolution of that ycer , or in the ninth Sign from the Sign of
perfeftion. For it is a moft true, and certain divination, neither doth it proceed
from na- ture or humane Arts, but from purified minds, by divine infpi- tation.
Now we (hall difeufs, and examine that whirirbdongs to prophecyings, and
oracles. Of Aiadnefs , and Divinations Which are made when men are aWake,
and of the power of a Melancholy humor , by which Spirits are feme times
induced into mens bodies. T T happens alfo fometimes,that not only they that
ace afieep, X but alfo they that are watcbfull do with a kind of inftigati- on of
minde, Divine , which Divination Ariflotle cals ravilh* ment.or a kind ofmadnefs,
and teacheth that it proceeds from a melancholy humor, faying in his Treatife of
divination; Melancholy men, by reafon of their earneftnels, do far better
conje<Surc,and quickly conceive a habit, and moft cafily receive an impreflionof
the Celeftrals. And in fiis Problemes faith, that the Sybils, and the Bacchides,znd
Nicer atm the Syracufan , and v4mon, were by their naturall Melancholy
complexion prophets. Book I. Of Occult ( Thilofophy . Prophets, and
Poets. The caufe therefore of this madnefs, if it be any thing within the body, is a
melancholy humor, not that which they call black choller, which is foobftinate ,
and terrible a thing , that the violence of it is laid by Phyutians, and Naturall Phy
lofophe'rs, befides mandnefs, which it doth in- duce, alfo to entice evill fpirits to
leize upon mens bodies. Therefore we underftand a melancholy humor here, to
be a na- turall, and white choller. For this.when it is ftirred up, burns, and ftirs
up a madnefs conducing to knowledge, and divina- • tion, efpecially ifit be
helped by any Celeftiall influx, efpcci- ally of Saturn , who feeing he is cold, and
dry, as is a melan- choly humor, hath his influence upon it , increafeth, and prc-
ferveth it. Befides, feeing he is the Author of fecret contem- plation, and
eftranged from all publike affairs, and the high- eft of all the planets, doth
alwaies as with call his mind from outward bufineffes, fo alfo makes it afcend
higher, and be- Rows upon him the knowledge, and paffages of future things.
And this is Ariftotles meaning in his book of Problemes. By Melancholy, faithhe,
fomemenare made as it were divine, foretelling things to come, and foine men
are made Poets. He faith alfo,that all men that were excellent in any Science, were
foe the moft part melancholy. Democritus, wdTlato atcelt the fame, faying, that
there were fome melancholy men, tb^t had fuch excellent wits, that they were
thought, and leemed to be rather divine then humanc.So alfo there have been
many melancholy men at firft rude, ignorant, and untraftablc, as they fay
.Hefiod, Jon, Tjnnickus£*lcincnfes, Homer and Lucre- tins were, who on a fuddain
were taken with a madnefs , and became Poets, and prophecied wonderfull, and
divine things, which they themfelves fcarce underftood. Whence divine Plato in
Jon faith, many Prophets, after the violence of their madnefs was abated, do not
well underftand what they wrote, yet treated acurately of each Art in their
madnefs,as all Amite by reading of them judge. So great alfo they % the power of
melancholy is of, that by its force, Celeftiall fpmt ar = fometimes drawn into
mens bodies, by whofe prefenre, and inftinft, antiquity teftifics men have been
made drunk, and Of Occult (phtlojophy. Book foake raoft wonderful things.
And that they
think happens un- der a threcfoold difference, according to a threefold
apprehen- fion of the foul,i/*c. imaginative , rationall, and mentall. They fay
therefore , when the mind is forced with a melancholy humor , nothing
moderating the power of the body , and palling beyond the bonds of the
members , is wholly carried into imagination, and doth fuddenly become a feat
for in- ferior fpirits , by whom it oftentimes receives wonderfull . wayes, and
forms of manuall Arts. So we fee that anymoft ignorant man doth prcfently
become an excellent painter, or contrivers of building, and to become a matter in
anyfuth Art. But when thefc kinds of fpitits portend to us future things, then they
(hew thofc things which belong co the difturbing of the Elements and changes of
times, as rain, tempt (Is, innuda- tions, earthquakes, great mortality, famine,
(laughter, and the like. As we read in Aulas Cjelins, that Cornelius Patarus his
Pried did at chat time, when Cefar, and Pomfej were to fight in TheffaJia, being
taken with a madnefs, foretell the timc,or- dcr, and iffuc of the batcell. But when
the mind frnirned wholly into reafon, it becomes a receptacle for midlc fpirits.
Hence it obtains the knowledge.and undemanding of natural, and humane things.
So we fee that a man fometimes doth on a (ud Jam become a Philofophcr,
Phyfitian, or an excellent Orator, and forctels mutations of Kingdomes, and
reftitutions of Ages, and fuch things as belong co them, as the Sjbill did to the
Romanes-, but when the mind is wholly elevated into the underftanding, then it
becomes a receptacle of fublime fpirits, and learns oi them the fecrets of divine
things, as the law of God , the orders of Angels, and fuch things as belong to the
knowledge of things ctcrnall,and falyation of fouls. Icforcfecs things which arc
appointed by Gods fpeciall predeftination,as future prodigies, or miracles, the
prophet to come, the chang- ing of the law. So the Sybils Prophecyed of Chrift a
long time before his coming. So Virgil underloading that Chritt was at hand, and
remembring what the Sjbiii Cnmta had faid, (ang thus to PoUio . Zajl Book I.
Of Occult ThUofophp. m Laft times are come, Cumara's prophefie N ow from
high heaven Jprings a new progenia , *sfnd times great order now again is born.
The A/ aid returns, Saturnian Realms return. And a little after intimating that
original! fin (hall be of no efteft/aith, < ff an J prints ofoitr old vice remain'd By
thee they r voyd, and fear /had leave the Land; He a Gods life /hall take,. with
Gods /hall fee Mixt Heroes, and himfelf their objtft be. Rule wit b paternad
poster th' appea/ed earth He [hall — Then he adds, that thence the fall of the
Serpent, and the pot. fon of the tree of death, or of the knowledge of good, and
evil! (hall be nulled, faying, The Serpent [hall > Bind the deceit full hearb
ofvenomefad. Y« he intimates that fome (parks of originall fin (hall remain,
when he faith. Some fteps of ancient fraud {hall yet be found. And at laft with a
moft great hybcrbole cryes out to this child* as tbeoff-fpringof God.adoring of
him in thcfe words. Dear race of gods great ftockjf] upitcr, Behold l the world
{hakes on its ponderous axe. See earth, and heavens immenfe, and th 9 Ocean
trails, How all things at th' approaching Age rejoy ce 1 Oh l that mj life would
laft fo long , and voyce , . , • . ss4s would ft* flic e thy allions to rchearfe. V 7
There are alfo fome prognofticks, which are in the midle, be- twixt natural!, and
fupcrnaturall divination, as in thofe who are neer to death, and being weakened
with old Age, do fome- times forefee things to come, becaufe as faith Plato , by
how much the more men are lefs hind red by their fence,fo much the more
acurately they underftand, and becaufe they are neerer to the place whither they
muft go , and their bonds being as it -were a little loofed, feeing they are no more
fub/e& to the body, eafily perceive the light of divine revelation. K 4 CHAP. Of
Occult Thilofophy . Book I. CHAP. LX I. > Of the forming of Man, of the
external Senfef, and alfo the In- Ward, and the CWind: of the threefold af petite of
the Soul , and paflions of the WiB, I T is the opinion of fome Divines , That God
did not im-' mediately crea't the body of man, but by the afliftance of the
heavenly Spirits compound, and frame him; which opi- nion tsfltinous, and Plato
favour ; thinking that God isthe chief Creator of the whole world, of the fpirits
both good and bad, and therefore immortalized them; but that all kinds of
mortall animals were made at the command of God; for if he fhould have created
them, they muft have been immortal!. The fpirits therefore mixing Earth , Fire ,
Aire, and Water to- gether, made of them all , put together, one body, which they
fubjefled to the fervice of the foul, afligning in it fcverall Provinces to each power
thereof, to the meaner of them mean and low places ; as to Anger the Midriff, to
Loft the Womb, butto.the more noble fenfes the Head, as the Tower of the whole
body , and then the manifold Organs of Speech. They divide the Senfe into
External, and IntemaIR The externall are divided into five, known to every one to
which there are allotted five Organs , or fub/eds, as it were Foundations; being fo
ordered , that they which are placed in the more eminent part of the body , have
a greater degree of purity. For the Eyes placed in the uppermoft place , are the
molt pure , and have an affinity with the Nature of Fire.and Light ; then the Ears
have the fecond order of place , and pu- rity, and are compared to the Aire : the
Noftrilshave the third order.and have a middle nature betwixt the Aire,and the
Water; then the Organ of tafting, which is grofler and mod like to the nature of
Water : Laftof all, the touching is diffu- fed through the whole body, and is
compared to the groffnefs The more pure fenfes are thofe which perceive their
Objeds fartheft off, as Seemg;and Hearing, then the Smelling, . then then the
Taft, which doth not perceive but thofe that are nigh. But the touch perceives
both wayes , for it perceives bodies nigh; and as Sight difcerns by the medium of
the Aire, fothe touch perceives by the medium of a flick or pole, bodies Hard,
Soft, and Moift.Now the touch only is common to all animals. For it is moft
certain that man hath this fence, and in this, and taft he excels all other animals,
but in the other three he is ex- celled byfome animals.as by a Dog, who Hears,
Sees,and Smels more acutely then Man , andtheLinx, and Eagles fee qiore acutely
then all other Animals, & Man.Now the interior fenfes are, according to Averrois,
divided into four, whereof the fkft is called Common fence, becaufe it cfoth firft
colled, and perfeiS all the reprefentations which are drawn in by the out- ward
lenles. The fecond is the imaginative power, whofe of- fice is, feeing it reprefents
nothing , to retain thofe reprefen- tations which are received by the former
fenfes, and to pfefent them to the third faculty of inward fenfe , which is the
phantafic, or power of judging , whofe work is alfo to per- ceive, and judge by the
reprefentations received, what or what kind of thine that is of which the
reprefentations are , and to commit thofe things which are thus difcerned.and
adjudged, to the memory to be kept. For the vertues thereof in gencrall, are
difeourfe, difpofitions, perfecutions , and flights, and ftir- ringsup to affion : but
in particular, the undemanding of in- telleftuals, vertues, the manner of
Difcipline, CoupfefEledi- on. And this is that which fhews us future things by
dreams : Of Occult tPbilofophy. Book I the internal! , and imprefles the body
with its impreflion. How thefe fenfes have their Organs in the head , for the Com-
mon fence, and imagination take up the two former Cels of the brain, although
Arijiotlt placeth the Organ of theCom- mon fence in the heart, but the cogitative
power polTeffeth the bigheft, and middle part of the head; and laftly ,the memo-
ry the hinmoft part thereof. Moreover, the Organs of Voice, and Speech are many,
as the inward mufcles of the breaft be- twixt the ribs, the breads, the lungs, the
arteries , the wind- pipe, the bowing of the Tongue , and all thofe part* andmuf-
des that ferve for breathing. But the proper Organ of Speech is the Mouth, in
which are framed words, and ipceches , the Tongue, the Teeth, the Lips.the
Palate,&c. Above the fenfible fool.which expreffethiu powers by the Organs of the
body, the incorporeall mind pofleffeth the higheft place , and it hath a double
nature, the one, which inquireth into the caufes,pro- perties,and progrefs of thofe
things which are contained in the ©tier of nature., and is content in the
contemplati- on of the truth , which is therefore called the contemplative
intellect. The other is a power of the mind , which difeem- ing by confuking w
hat. things are to be done, and what things to be fti unned is wholly taken up in
conlultation , and adion, and is therefore called the Adhve Intellect This Orderof
powers therefore nature ordained in man, that by the exter- nal! fences we might
know corporeal! things, by the in ter naif the reprefent3tions of bodies, as alfo
things abftraftcd by the mind and intellect which are neither bodies , nor any
thing like them. And according to this threefold order of the pow- ers of the foul,
there are three appetites in the foul : The firft is natural!,, which is an inclination
of nature intoits end , as of a ftone downward, which is in all Rones another is
animal, which the fen fe follows, and it is divided into irafcible, and concupifcible
• the third is intellective, which is called the will, differing from the fenfiove.m
this,
the fenfitive is of it feif, of thefe things, which may be prefented to the fenfes,
de- firing, nothing unlefs in fome mar.ner comprehended. But the will, although
it be of it felf, of all things that are poflible, yet yet becaufe it is free by its
cffencc, it may be alfo of things that are impoflible, as it was in the Devil, defiring
himfelf to be equall with God, and therefore is altered and depraved with
pleafure and continuall anguilh, whileft it affents to the inferiour powers. Whence
from its depraved appetite there arife four paflions in it, with which in like
manner the body is affefled fometimes. Whereof the fiift is called Oble- aatton,
which is a certain quietnels or affenration of the mind or will, becaufe it obeys
and not willingly confents to that pleafantnefs which the fenfes hold forth ; which
is there- fore defined to be an inclination of the mind to an effe- minate pleafure.
The fecond is called effufion , which is a remifllon of, or diffolution of the power,
viz., when be- yond the obledation the whole power of the mind, and intention of
the prefent good is melted , and diffu- fethit felfto enjoy it. The third is vaunting,
and loftincfs, thinking it felf to have attained to fome great good , in the
enjoyment of which it prides it felf , and glorieth.The fourth antftbe lift is Envy ,
or a certain kind of pleafure or delight at another mans harm , without any
advantage to it felf. It \» faid to be without any advantages it felf, becaufe if any
one (hould for his own profit rejoyce at an other mans harm, this would rather
be out oflove to himfel£,then out of ill irfl to an- other. And thefe four paflions
arifing from a depraved appe- tite of pleafure, the grief or peilexitf it felf doth
alfo beget fo many contrary paflions, as Horror, Sadne(s,Fear, and Sor- row at
another s good, without his own hurt, which we call Envv, i.e.Sadnefs atanotbers
profperity, as pity is a certain kina of fadneis at anothers miiery. „ , CHAP. LXII.
^ ^ * • *" ^ / V jvg ’ < -.l* Of the Pajfmns of the Mind.their Original difference y
and kjndj. r T -, He paflions of the mind are nothing elfe but certain mo- -**
tions or inclinations proceeding from the apprehenfion of any thing, as of
good orevill, convenient or inconvenient. Now thefe kind of apprehenlions are of
three forts, viz,. Seni fual, Rationall, and Intelle&uall. And according to thefe
three, are three forts of paflions in the Soul ; For when they follow the fenfitive
apprehenfion, then they refpeft a tempo* tall good or evil), under the notion of
profitable , or unprofi. table, delightful! and offenfive , and are called naturall , or
animall paflions. When they follow the rational apprehen- fion, and fo refpeft
good or bad, under the notions of Vertoe or Vice, praifc or dilgrace, profitable or
unprofitable , honeft ordiflioncft, they are called rational), or voluntary palfions.
When they follow the Intelleduall apprehenfion , and rcfpetft good or bad, under
the notion of juft or unjuft, true or fclfe, they are called intelle&uall paflions, or
fyndcrefis. Now the fubjefl of the palfions of the foul , is the concupitive power
of the foul , and is divided into concupifcible , and ira- fciblc, and both refpeft
good and bad , but under a different notion. For when the concupifcible power
refpcd? good, and evil abfolutely; Love or Luft, or on the contrary, hatred' is
caufed : When it refpe<fts good , as abfent , fo defire is caufed ; or evill, as
abfent , or at hand , and fo is cau- fed horror, flying from, or loathing .• or if it
refpeft good, as prefen t, then there is caufed delight , mirfli, or plea- lure; but if
evill, as prefect, then Tadnefs, anxiety, grief. But the rrafcible power refpedfc
good or bad , under the notion of fomc difficulty ; to obtain the one, or avoid the
other, and this fometimes with confidence : and fo there is caufed Hope or
Boldnefs ; but when with diffidency , then Defpair, and Fear. But when that
irafcible power rifeth into revenge, and this be onely about fome evill paft , as it
were of injury or hurt offered, there is caufed Anger. And fo we find eleven
paflions in the mind, which are , Love, Hatred Defire, Horror, Joy, Grief, Hope,
Defpair , Boldnefs, Fear! CHAP •ook I. Of Occult tPbilofophy. 141 CHAP.
LX I II. Ho* the paffions of the mind change the proper body, bj changing the
Occidents, and moving the fptrit. T He Phantafie, or imaginative powerhatha
ruling power over the paflions of the foul, when they follow the fen- fuall
apprehenfion. For this doth of its own power, according to the diverfky of the
Paflions, Firft of all change the proper body with a fenfible tranfmutation, by
changing the Accidents in the body, and by moving the fpitit upward or-
downward, inward, or outward, and by producing divers qualities in the
members. So in joy, the fpitits are driven outward, in fear, drawn back , in
bafhfulnds , arc moved to the brain. So in joy.the heart is dilated outward, by
little, and little, infad- nefs,is conftringed by little, and little inward. After the
fame maimer in anger or fear, but fuddenly. Again anger, or de- fire of revenge
produceth heat, rednefs, a bitter taft, and a loofnefs. Fear induceth cold,
trembling of the heart, fpeech- lefnefs, and palenefs. Sadnefs caufeth fweat , and
a blcwifh whitenefs. Pitty, which is a kind of fadnefs, doth often ill affedt the
body of him that takes pitty, that ic feemsto be the body of another man affetfed.
Alfo it is manifeft,thatamongft fome lovers there is fuch a ftrong tye of love, that
what the one fuffers, the other fuffers. Anxiety induceth drynefs, and blacknefs.
And how great heats love ftirs up in the Liver, and pulfe,
Phyfitiansknow.difcerningby that kind of judgement the name of her that is
beloved , in an Hcroick Paflion. So 2 Vauftratns knew that Antiochns was taken
with the love of Stratonica . It is alfo manifeft that fuch like Paflions, when they
are moft vehement, may caufe death. And this is manifesto all men,that with too
much joy, fadnefs, love, hatred, men ma- ny times dye, and are fometimes freed
from a difeafe. So we read, that Sophoclei, and Dionjfius the Sicilian Tyrant, did
both fuddenly dye at the news of a Tragicall vi&bry. So a cer- tain woman feeing
her fon returning from the Canenfan battle. lifs Of Occult tphilofophy.
Book I. battle,dyed fuddenly. Now what fadnefs can do, is known to all. We
know that Dogs oftentimes dye with fadnefr for the death of their mafters.
Sometimes alfo by reafon of thefe like Pafltons, long difeafes follow, and are
fometimes cured. So allb fome men looking from an high place , by reafon of
great fear, tremble, are dim-fighted, and weakened, and fometimes loofe their
fenfes. So fears, and falling-ficknefs, fometimes follow fobbing. Sometimes
wonderful! effefls are produced, as in the fon of Crafts, whom his mother
brought forth dumb, yet a vehement fear , and ardent affedion made him fpeak,
which naturally he could never do. So with a fuddain fall oftentimes life, fenfc,
motion on a fuddain leave the members, and pre- fently again arc fometimes
returned. And how much vehe- ment anger, joyned with great audacity,can do,
Alexander the great (hews, who being circumvented with a battle in India, was
fecn to fend forth from himfclf lightening and fire. The Father of Theodoricus is
faid to have fent forth out of his body, (parks of fire ; fo that fparkling flames did
leap out with a noyfe. And fuch like things fometimes appear in beads, as in
Tiberius his horfe , which is faid to fend forth a flame out of his mouth. CHAP.
LX IV. HaW the P affiant of the mind change the body bj Way of imitati- on from
fame refemb lance ; Alfo of the transforming , and tranflating of men, and W hat
force the imaginative poVeer hath not only over the bodj,, but the foul. „ r T^He
forefaid Paflions fometimes alter the body by way of imitation, by reafon of the
vertue which the liknefs of the thing hath to change it, which power the vehement
iraaginati- on moves, as in fetting the teeth on edge at the fight or hearing 01
fomething, or becaufe we fee or imagine another to eat lharp or foure things : So
he which fe^s another gape, gapes mio; and fome when they hear any one Dame
foure things, v their tongue waxeth tart. Alfo the feeing of any filthy thing - •
caufetb Book I- Of Occult tPhilofophy. caufeth naufeoufnefs.Many at the fight
of mans blood fall into a fwoun . Some when they fee bitter meat given to any,
per* ceive a bitter fpitle in their mouth. And tViUiam of P.vis (aith, that he faw a
man , that at the fight of a medicine, went to (tool as ofc as he pleafed ; when as
neither the fubftance of the medicine, nor the odour, nor the tail of it came to
him .• but only a kind of refemblance was apprehended by him. Upon this
account fome that are in a dream think they burn, and are in a fire, and are
fearfully tormented , as if they did truly burn, when as the fubftance of the fire is
not neer them, but only a refemblance apprehended by their imagination. And
fometimes mens bodies are transformed , and transfigured, and alfo tranfported ,
and this oft times when they are in a dream , and fometimes when they are
awake. So Cyprus after he was chofen King of Italy, did very muth wonder at, and
meditate upon the fight, and vi&ory of Buis, and in the thought thereof did fleep
a whole night , but in themorning was found horned, no otherwife then by the ve-
getative power being ftirred up by a vehement imagination, elevating corniferous
humors into his head , and producing horns. For a vehement cogitation, whileft it
vehemently moves the fpccies.piftures out the figure of the thing thought on,
which they reprefent in their blood, andtheblood im-
ptefleth from it felf.on the members that are nourifhed by it,as upon thofe of
the fame body, fo upon thofe of anothers. As the imagination of a woman with
child imprefteth the mark of the thing longed for upon her infant, and the
imagination of a man bit with a mad Dog, imprefteth upon his Urine the image
of Dog«. So men may grow grey on a (udaain.And fome by the dream of one
night, have grown up from boies into perfeft men. Hitherto may be referred thofe
many fcarrs of King Da- gtfterttu, and Marks of Fraucifcus , which they received,
the one whileft he was afraid of corredion, the other whileft he did wonderfully
meditate upon the wounds of Chrift. So,ma- ny are tranfpored from place to
place, palling over rivers, fires, and unpayable places, viz. when the fpecies of
any ve- hement defire, or fear, or boldneft are imprrifed upon their Ipirits, r 4J
144 Of Occult Thilojopby. Book I. fpirits, and being mixed with vapors, do
move the Organ of the touch in their original.together with phantafie, which is
the original of locall motion. W hence they dir up the members, and Organs of
motion to motion, and arc moved without any miftake unto the imagined
place.not out of fight, but from the interiour fantafy. So great a power is there of
the foul u pon the body , that which way foever that imagines,and dreams that it
goes, thither doth it lead the body. We read many other ex- amples by which the
power of the foul upon the body is won- derfully explaned, as is that which Avictn
deferibes of acer- tain man, who when he pleafed could affed his body with the
palfie. They report of G alius Vibius , that he did fall into madnefs,not cafually.bat
on purpofe •• forwhileft he did imi- tate mad men, he alfimilated their madnefs
to himfelf, and became mad indeed. And Auftin makes mention of fome men
who would move their ears at theit pleafure , and fome that would move the
crown of their head to their forehead , and could draw it back again when they
pleafed : and of an- other that could fweac at his pleafure. And it is well known,
that fome can weep at their pleafure, and pour forth abundance of tears ; and
that there are fome that can bring up what they have fwallowed, when they
pleafe, as out of a bag, by degrees. And we fee that in thefe dayes there arc many
.who can fo imitate, andexprefs the voices ol Birds, Cattle, Dogs, and fome men,
that they can fcarce at all be difeerned. Alfo Pliny relates by divers examples, that
women have been turned into men.7W4>««teftifieth, that in his time a certain
women called Caietava , and another called Aemilia,who after many years, after
they were married, were changed into men. Now how much imagination can do
upon the foul, no man is ignorant : for it is neerer to the fubdance.of the foul
then the fenfeis; wherefore it ads moreupoh theToul then the fenfe doth.
Sowomen by certain drong imaginations, deeamsjand fuggedions brought in by
certain Magicall Arts do oftentimes bind them into mod drong loving of any one.
So they fay that Medea only by a dream,burnt in love towards fafon. So the foul
fometimes is by a vehement imagination, or fpecula- tion M Bo tioo
altogether abftraded from the body , as Qelftu relates of a certain Presbyter, who
as oft as he pleafed, could make himfclf fcnfelcfs, andlielikeadeadman, that when
any one pricked, or burned him, he felt no pain, but lay without any notion or
breathing, yet he could, as he faid, hear mens voices as it were afar off, if they
cryed out aloud. But of thefe ab- ftradions we (ball difcourfe more fully in the
following Chapters. CHAP. LX V. Hoif the Pnjfions of the Mind c*n 'toork.ont
of them/, elves upon * mother j Body. T H E Palfions of the Soul which follow the
phantafic.when they are moft vehement, cannot only change their own body, but
alfo can tranfcend fo, as to work upon another bo- dy, to that fome wonderful!
impreflions are (hence produced in Elements, and extrinfecall things, and alfo can
fo take away, or bring fome difeafes of the mind or body. For the Paflions of the
Soul arc thechiefeft caule of the temperament of its proper body. So the Soul
being ftrongly elevated, and in- flamed with aftrong imagination, fends forth
health or ficknefi^ not only in its proper body, but alfo in orher bodies. So tA-
vicen is of the opinion, that a Camell may fall by the imagi- nation of any one. “So
he which is bitten with a mad Dog.pre- fently falsi nto a madnefs, and there
appear in hisUrineche (hapes of Dogs. So the longing of a woman with Child,
doth ad upon anothers body, when it Signs the infant in the womb with the mark
of the thing longed for. So,many monftrous generations proceed from monftrous
imaginations of women L with * Of Occult PbUafohy. Book I. wnu vnuuj
Marciu Damafcenta reports was -i /-mv* tfn, a Town fcituated upon the territories
of Pifa, viz. a wench that was ptefented to Char Is K isg of Bohemia, who was
rough and hairy |H over her body, like a wild beaft, whom her mo- ther affected
with a religious kind ofhorrour upon the p:<5fure of f?h» Bapifi, which was by her
bed, in time of conception afterwards brough^ter thtsfafhion. And this we fee is
not only in men, but alio is done amongft bru-t Creatures. So we read tha t Jacob
the Patriarch, with his fpecklcd Rods let i n the watering places, did difcolour the
Sheep of Lab.m. So the imaginative powers of Pea- Cocks, and other Birds, whileft
they be coupling, imprefs a colour upon their wings. Whence we produce white
Pea- Cocks, by hanging round the places where they couple , wirfr white Clothes.
Now by thefe ex- amples it appears how the affcdion of the phantalie , when it
vehemently intends it fe.lf, doth not only affetf irsowh proper body, but alfo
anothers. So alfo the de&e of Witches to hurt, doth bewitch men moft peinicioufly
with IWfaft lookes. To thefe things Avicen, Ariftotle, Algar.el, and G*- len aflenr.
For k is manifeft that a body may moft [, e affetfted with the vapour of another*
difeafed body, which we plainly fee in the Plague, and Leprofie. Again, in the va-
pours of the eyes there is fo great i power , that they can be. 2%?™ d t$ a * a X
[ ba tare near them, as the Cockatrice, or BafiUsk , killing men with their looks.
And certain women in ScjthitL amongft the Illyrians, and Triballi , killed whomfo-
ever they looked angry upon. Therefore let no man wonder that the body, and
foul of one may in like manner be affefted w.th the mind of another, feeing the
mind is for more power- ful!, ftrong fervent, and more prevalent by its motion
then vapours exhaling out of bodies neither are there wanting Mediums by which
it lliouid work, neither is anothers body Ids fubjetfted to anothers mind, then to
another* body Uo- on this account they fay, that a man by his affetf ion, and habit
only, may aft upon another. Therefore Philofophers ad- vife, that the fociety of
evill , and mifchievoas men be Ihun, ned. Book I. Of Occult Tbilofophy . * 4
7 ne d, for their foul being full of noxious raycs, infers them that are near with
a hurtful) Contagion. On the contrary , they advife that the fociety of good, and
fortunate men be en- deavoured after, becaufe by their nearneis they do us much
good. For as the fmell of Affa- fetida, or Musk, fo of bad fomething of bad, of
good fomething of good, is derived ppon them that are nigh, and foroctimea
continues a long time. Now then if the forefaid Pafljonshave fo great a power in
the Phantafie , they have certainly a greater power in the reafon, in as much as
the reafoti is more excellent then the Phantafie ; and laftly, they have much
greater power in the mind; for this, when it is fixt upon God for any good with its
whole intention , doth oftentimes affefi another* body as jvett as its own with
fome divine gift. By this means we read that many miracles were done by
tsfpoUomm, Pythago ■/£> rdt, Empedocles , Pbilolaus, and many Prophets, and holy
men Of bur Religion. ' -• > : {hall dKcourfc of Religion., . . .. ■/£> ^ F * . t « i *» w
m M A ^ » ■/£> m ** « St r* * I*w« • • • ' • - • .***.¥ . ' ' * % , ' • f • • .# • *i * • .
>/ o A a/ w** n s ‘ sf • 1 • • • “ I f ' 'fj ^ t v. nr* - • » • • • That the
Pafsiom of the mind are helped hi a CeUfiiad feafon, and harp necefarf the
Conftancy of the mind it in every work. 148 Of Occult tPbilofophy, Book I.
they agree with the heaven, either by any naturall agreement, or voluntary
Elcflion. For as faith Ptolometu, he whichchoof- eth that which is the better ,
feemsto differ nothing from him who hath this of nature. It conduceth therefore
very much for the receiving the benefit of the Heavens, in any. work, if we fhall
by the Heaven make our {elves futable to it in our thoughts, aflfedions,
imaginations, ele&ions, deliberations, contemplations, and the like. For fuch like
paffions do vehe- mentlyftir up oor fpirit to their likenefs,and fuddenly expofs us,
and ours to the fuperior fignificators of fuch like paflions’ and alfo by reafon of
their dignity, and neernefs to the fupel riors, do much more partake of the
Celcftials, then any ma- tcriall things. For our mind can through imaginations , or
reafon by a kind of imitation , be fo conformed to any Star, as fuddenly to be
filled with the vermes of that Star,' as if it were a proper receptacle of the
influence thereof. Now the contemplating mind, as it withdraws itfelf from all
fenfe, imagination, nature, and deliberation , and cals it jcif back to things
feparated , unlefs as it expofeth it fe If co Saturn, is not of prefent confideration,
or enquiry. For our mind” doth effed divers things by faith, ‘which is a firm
adhefion, a fixe intenfion, and vehement application of the worker, or re. ceiver,
to him that
co-operates in any thing , and gives power to the work which we intend to do. So
that there is made as it were in us the image of the vertuc to be received, and the
thing to be done in us, or by us. We muft therefore in every work, and application
of things, affeft vehemently, imagine, hope, and believe ftrongly, for that will be
a great help. And it is verified amongfl Pbyfitians, that a ftrong belief, and an un-
doubted hope, and love towards the Phyfitian, and medicine, conduce much to
health, yea more fometimes than the medicine itfelf. For the fame that the
efficacy, and vertue of the medi-. cine works, the fame doth the flrong
imagination of the Phyfi- tian work, being able to change the qualities in the body
of the jfck, especially when the patient placeth much confidence in the Phyfitian,
by that means difpofing himfclf for the ; receiving Book I. Of Occult Thilofophy.
reccivi ng the vertue of the Phy fitian, and Phyfick. Therefore he that works in
Magick,rauft be of a conftant belief, be cre- dulous, and not at all doubt of the
obtaining the cffed. For as a firm, and ft rong belief doth work wonderfull things,
al- though it be in falfe works, fo diftruft and doubting doth diffipace,and break
the vertu of the mind of the worker, which is the medium betwixt both ext reams,
whence it happens, that he is fruftrated of the defired influence of the fuperiors,
which could not be joyned,and united to our labours without a firm, and folid
vertue of our mind. CHAP. LXVII. HoVv mans mind may be joyned toith the
mind , and InteUigendes of the ( yieftials , and together with them imprefs certain
won - derfullvertues upon inferiour things. - ■/£> ~ ' S5 * / % r‘- y . v ; . . :V • ^ * t
# •• . • • * ' w • • '•.* ' T Hc Philofophcrs,cfpccially the Arabians) fay, that mans
mind, when it is moft intent upon any work, through its paflion, and effeds, is
joyned with the mind of the Stars, and Intelligencies, and being to joyned is the
caufe that fome won- derfull vertue be infufed into our works, and things ; and
this, as becaufc there ia in it an apprehenfion, and power of all things, fobecaufe
all things have a nacurall obedience to it, and of neceffity an efficacy, and more
to that which defires them with a ftrong defire. And according to this is verified
the Art of Charaders, images, inchancments, and fome fpeeches, and many other
wonderfull experiments to every thing which themiod affeds. By this means
whatfoever the mind of him that is in vehement love aflfeds, hath an efficacy to
caufe love, & whatfoever the mind of him that ftronglyhates,didates,hath an
efficacy to hurt , and deftory. The like is in other things, which the mind affeds
with a ftrong defire.For all thofe things which the mind a its, and didates by
Charadtrs, Figures, Words, Speeches, Gefturcs, and the like, help the appetite of
the foul, and acquire certain wonderfull vertues, as from the L j foul i5° Of
Occult tPhilofophy. Book I. foul of the operator, in that hour when fuch a like
appetite doth invade it, fo from the opportunity, and Celeftiall influence, moving
the mind in that manner. For our mind, when it is carried upon the great excels
of any Paflion, or vertue, often- times prefently takes of it felf a ftrong, better,
and more con- venient hour, or opportunity. Which Thomas Aquinas in his third
book againft the Gentiles, confeffeth. So many won- derfull vertues both caufe,
and follow certain admirable opera- tions by great affedions, in thofe things
which the foul doth didate in that hour to them. Buc know, that fuch kind of
things confer nothing, or very little but to the Author of them, and to him which
is inclined to them, as if he were the Auchorof them; And this is the manner by
which their efficacy is found out. And it is a generall rule in them, that every mind
that is more excellent in its defire, and affiedion, makes fuch like things more fit
for it felf, asalfo cfficatious to that which itdelircs. Every one therefore that is
willing to work inMagick, muft know the vertue, meafure, order, and degree of
his own foulin' the power of the univerfe. , CHAP. LX VIII. Hoto our mind can
change, and hind inferiour things to that Mich it defer tt. V T^Here isalfo
acertain vertue in the minds of men,ofchang- -*• ing,attrading, hindring, and
binding to that which they defire, and all things obey them, when they arc carried
into a great excefs of any Paflion or vertu.fo as to exceed thofe things which
they bind. For the fuperior binds that which is inferior, and converts it to it felf,
and the inferior is by the fame reafon converted to the fuperior, or is otherwife
affeded , and wrought upon. By this reafon things that receive a fuperior degree
of any Star, bind, or iterator hinder things which have an inferior, according as
they agree, or difagree amongft thcmfelves. Whence a Lion is afraid of a Cock,
bccaafe the preface Book I. Ot Occult Tbilofopky. tjr pretence of the Solary
vertue is more agreeable to a Cock then to a Lion : So a Loadftone draws Iron,
bccaufe in order it bath a fuperior degree of the Celeftiall Bear. So the Diamond
hinders the Loadftone, bccaufe in the order of Mars it is fuperior then it. In like
manner any man when he is opportunely expofedto the Celeftiall influences, as
by the atfe&onsof his mind, fo by the due applications of naturall things, if he
become ftronger in a Solary vertue, binds and draws the inferior into admiration,
and obedience , in order of the Moon to fervitude or infirmities, in a Saturnall
order to qui- ctnefs or fadnefs ; in ordcr of Jupiter to worfbip , in order ol Mars to
fear, and dilcord,in order of Venus to love, and joy, in a Mercwriall order to
perfwafion, and obfequioufnefs, and the v like. Now the ground of fuchakindof
binding is the very vehement, and bound lefsaffeflion of the fouls, with the con-
courfe of the Celeftiall order. But the diffolutions.or hindran- ces of fucha like
binding, arc made by a contrary effect, and that more excellent or ftrong, for as
the greater excefs of the mind binds, fo alfo it loofeth,and hindreth. And
laftly,whcn the feareft V enus $ oppofc Saturn. When Saturn or Mars , op- pofc
Venus or Jupiter : for Arftologers fay, that thefe are mod at enmity, and contrary
the one to the other ( ei*)c aufing con- trary effefts in thefe inferior bodies ; For in
the heaven, where there is nothing wanting, where all things are governed with
love, there can in no wile be hatred, or enmity. CHAP. LXIX. ‘ Of Speech, and
the vertue of Words. I T being (hewed that there is a great power in the afiedions
of the foul, you muft know moreover, that there is no lefs Vertue in words, jmd
the names of things, but greateft of all infpeeches, and motions, by which we
chiefly differ from bruits , and are called rational! , not from reafon, which is
taken for that part of the fool, which contains the affedions, I ^ which Of
Occult Philofoply. Book R which(7<*/«» faith, is alfo common to broits,
although inalefj degree ; but we are called rational!, from that reafon which is
according to the voice underftood in words, and fpeech, which is called
declarative reafon, by which part we do chiefly excell all other Animals.For a ;
->c< in Greek fignifies, reafon, fpeech, and a word. Now a word is twofold, viz.
internail, and uttered ; An internail word is a conception of the mind, and motion
of the foul, which is made without a voice. As i n dreams we feem to fpeak, and
difpute with our felves, and whileft we are awake we run over a whole fpeech
filently. But an uttered word hath a certain a<fl in the voice, and properties of
locution , and is brought forth with the breath of a man with opening of his
mouth, and with the fpeech of his tongue’ in which nature hath coupled the
corporeall voice, and fpeech to the mind, and undeiftanding making that a
declarer and in. terpreter of the conception of our intelleft to the hearers, And of
this we now fpeak. Words therefore arc the fitteft medium betwixt the fpeaker
and the hearer, carry ing with them nor on- ly the conception of the mind , but
alfo the vertue of the fpeaker with a certain efficacy unco the hearers, and this
often- times with fo great a power, that oftentimes they change not only the
hearers.but alfo other bodies, and things that have no life. Nowthofe words are of
greater efficacy then others which reprefent greater things, asintelle(3uall,
Ccleftiall, and fupematutall,as more exprefly ,fo more mifterioufly. Alfo thofe
that come from a more worthy tongue, or from any of a more holy order : for
thefe,as it were certain Signs, and reprefen- tations,receivc a power of
Celcftiall,and fuperceleftiaJl things, as from the vertue of things explained, of
which they are the vehicula, fo from a power put into them by the vertue of the
fpeaker. CHAP. CHAP. I XX. Of the vertsse of proper names. Hr Hat proper
names of things are very neceflary in Magicall •* operations , almoft all men
teftifie : For the natu- rall power of things proceeds fitft from the ob;e<fts to the
fenfes, and then from thefe to the imagination, and from this to the mind, in
which it is fitft conceived, and then is exprcf- fed by voices, and words. The
Platonifls therefore fay, that in this very voice,or word.orname framed, with its
Articles, that the power of the thing as it were fome kind of life, lies under the
form of the fignification. Firft conceived in the mind as it were through certain
feeds of things, then by voices or words, as a birth brought forth, and laftly kept
in writings. Hence Magicians fay, that proper names of things are certain rayes of
things, every where prefent at all times , keeping the power of things, as the
eficnce of the thing fignified,
rules , and is difeerned in them, and know the things by them, as by pro- per,
and living Images. For as the great operator doth pro- duce divers fpecies, and
particular things by the influcncies of the Heavens, and by the Elements ,
together with the vertues of Planets;foaccordingto the properties of the
influencies pro- per names refult to things, and are put upon them by him who
numbers the multitude of the Stars, calling them all by their names,of which
names Chrift in another place fpeaks, fay- ing , Tour names are Written in
Heaven. Lddam therefore that gave th’e firft names to things, knowing the
influencies of the Heavens, and properties of all things.gave them all names
according to their natures , as ic is written in CJenefs , where God brought all
things that he had created before Adam, that he fhould name them, and as he
named any thing, fo the name of it was, which names indeed contain in them
wonderfull powers of the things fignified. Every voice therefore that is
fignificative , firft of all fignifies by the influence of the Cele- ftiall harmony :
Secondly, by the impofirion of man, although often- *54 Of Occult
Thilo/ophy. Book I. oftentimes otherwife by this, then by that. But when both
(ignifications meet in any voice or name, which are put upon them by the faid
harmony or men, then that name is with a double vertue,mc. natural), and
arbitrary, made mod efficaci- ous to aft, as oft as it (ball be uttered in due place,
and time, and ferioufly with an intention exercifed upon the ^natter rightly
difpoied, and that can naturally be afied upon by it. So we read in Philoftratus,
that when a maid at Rome dyed the fame day (he was mairied, and was prefented
to Apollonius, he acurately inquired into her name, which being known, he -
pronounced fome occult thing, by which (he revived. It was an obfervation
amongft the Romanes in their holy rites, that when they did be(iege any City, they
did diligently enquire into the proper, and true name of it,and the name of that
God, under whofe prote Aion it was , which being known, they did then with
fomeverfe call forth the Gods that were the pro - teftors of that City, and did
curfe the inhabitants of chat City, fo at length their Gods being abfcnt, did
overcome them, as Virgil lings, That kept this Realm, our Gods T heir Altars
have for fook^md bleft abodes. Now the verfe with which the Gods were called
out, and the enemies were curd , when the City was affaulted round about, let
him that would know, finde it out in Ldvj, and Macrohius j but alfo many of thefc
Serenas Samonicus in his book of fecrtt things makes mention of. CHAP. »
Book I. Of Occult (Philofophy. '55 CHAP. LX XI. Ofrrunj words jojned
together, as in fentcncts, And verfes, And of the vertues, and Afiritliens of
charms. B Elides the vertues of words, and names , there is affo a greater
vertue found in fentences, from the truth contain* ed in them , which hath a very
great power of imprelfing, changing, binding, and eftabfifhing, fo that being ufed
it doth Ihine the more, and being rcftftcd is more confirmed, and con- folidated;
which vertue is not in fimplc words, but infenten- ces,by which any thing is
affirmed, or denyed.of which fort are verfes, inchantmcnts, imprecations,
deprecations, orations, in- vocations, obceftations, adjurations, conjurations, and
fuch like. Therefore in compofing verfes, and orations, for the at- tradingthe
vertue of any Star, or Deity, you mud diligently confides what vertues any Star
contains , as alfo what ef- feds, and operations, and to infer them in verfes, by
praifing, extolling, amplifying, and fetting forth thofe things which fuch a kind of
Star is wont to caufe by way of its influence, and by vilifying, and difpraifing thofe
things which it is wont to deftroy , and hinder, and by fupplicating , and begging
for that which we defire to get, and by condetnning,and detefting' that which we
would have deftroyed, & hindred. and after the lame manner to make an elegant
oration, and duly diftind by Articles, with competent numbcrs.and proportions.
More- over Magicians command that we ail upon, and pray by the names of the
fame Star, or name, to them to whom fuch a verfc belongs, by their wonderfull
things, or miracles, by their courfes, and waies in their fphear, by their light , by
the dig- nity oftheir Kingdome, by the beauty , and brightnefs that is in it, by
their ftrong, and powerfull vertues, and by fuch like as thefe. As PJjche in a
Afuleius prayes to Ceres ; faying, I befeech thee by thy fruitful! right band, I
intreat thee by the joyfull Ceremonies of harvefts , by the quiet filence of thy
chefts,by the winged Chariots of Dragons thy fervants, by the furrows Of
Occult Tbilofophy. look I. furrows of the Sicilian earth, the devouring Wagon,
the clam- my earth , by the place of going down into cellars at the light Nuptials
of Profcrpina,*ad returns at the light inventions other daughter, and other things
which are concealed in her temple in the City Eleujis in Attica. Befides, with the
divers forts of the names of the Stars, they command us to call upon them by the
names of the Intelligences, ruling over the Scars them (elves, of which we (hall
(peak more at large in their proper place. They that defire further examples of
thefe, let them fearch into the hymns of Orpheus , then which nothing is more
efficacious in naturall Magick, if they together with their circumftances, which
wife men know, be ufea according to a due harmony, with all attention. But to
return to our purpofe. Such like verfes being aptly, and duly made according to
the rule of the Scars,and being full of fignification, & mean- ing, and opportunely
pronounced with vehement affedion, as according to the number, proportion of
their Art ides, fo ac- cording to the form refulting from the Articles , and by the
violence of imagination, do confer a very great power in the inchanter, and
fometimes transfer it upon the thing inchanc- ed, to bind, and direft it to the
fame purpofe for which theaf. feflions, and fpeeches of the inchanter are
intended. Now the inftrumenc of the inchanters is a mod pure harmoniacali
fpirit,warm,breathing.living,bringing with it motion, affe^ion and fignification ,
composed of its parts, endued with fence, and conceived by reafon. By the quality
therefore of this fpi* rit, and by the Celeftiall fimilitude thereof, befides thofc
things which have already been fpoken of, verfes alfo from the opportunity of
time, receive from above mod excellent vertucs, and indeed more fublime.and
efficacious then fpirits, & vapors exhaling out of the Vegetable life, out of hearbs,
roots, gums, aromaticall things, and fumes, and fuch like. And therefore
Magicians inchanting things, arc wont to blow, and breath upr on them the words
of the vetfe, or to breath in the vertue with the fpirit, that fo the whole vertue of
the foul be dire died to the thing inchanted, being difpofed for the receiving the
faid vertue. And here it is to be noted,that every oration, wricting, and Book I.
Of Occult Thilofophy. and words, as they induce accuftomed motions by their
accu- ftomed numbers, and proportions, and form, fo aHb betides their ufuall
order, being pronounced, or wrote backwards, more unto unuluali effdSs.
CHAP. L X X 1 1. Of the Vconderfu/l power of Inchantments. r I 'Hey fay that the
power of inefaantments, and verfes is fo -l great, that it is believed they are able
to fubvert almoft all nature, as faith Apuleius, that with a Magicall whitmans'
fwift Rivers are turned back, the flow Sea is bound, the winds are breathed out
with one accord, the Sun is ftopt, the Moon is clarified, the Stars are pulled out,
the day is kept back, the night is prolonged, and of thefe tings Lucan, The
cottrfes of all things did ceafe, the night Prolonged "toot, ’ttoas long before ’twos
light j . Aftonied was the headlong 'World, all this Wat bj the hearing of a verfe
■/£> And a little before. Theffalian verfe did into ‘s heart fojlow, That it did make
a greater heat of love. And .elfewhere. No dregs of poifon being bj him drmkj
Hu wits decay'd inchoated — — Alfo Virgil in Demon. Charms can command
the Moon doVHt from the Skjc, Circes Charms chang’d Ulifles company. t/i Of
Occult Thilofophy. Book I. *AcoU Snake king charm'd, burft in the Meads. And
in another place. Charms bear Corn ft aiding from Mothers Farm . And Ovid in
his book,y»»f Titulo, faith. With charms doth With' ring Cerci dje, V >* Drjed are
the fountains all, . 1- • 'Acorns from Okesjnchanted Grapes , y And Apples from
trees fall. r\^T I I r l# a ^ / t j #• ^ • ». ' f * ^ » i • a i m ^ '•i ’ . % •< I »y* ’ V '»
m • • » ™ ^ • # 4# * m • 4 \* V < u • 4^ ^ | ^ ^ . i d • A ■/£>' « ^ * a .j v , A f » *•
If thefe things were not true, there would not be fuch ftr& pcnaH Statutes made
againft them, that (hould iochant fruit. And Tibullus faith of a certain Inchantrefs,
Her with Charms drawing Stars from Heaven, / And turning tb* Courfesf rivers,
did efpj , She parts the earth, and Cjheflsfrom Sepulchers Drafts upland
fetcheth bones awaj from tb fires , * :u And at her pleafure fcatters (floods i'tti
zAir, And makes it Snore in Summer hot, and fair. > • * - - r: - . ’ . . . ' . t Of all
which that Inchantrefs feems to hoafther feffij^©^, when (he faith. AtftiU, I
make fwift fir earns retire T o their fountains, a hi/eft their ban\s admire ; S
eas tofs , and /moot h clear Clouds, with Cle'tdtdeffirm, With Spelt, and Charms
Ibreaktht Vipers jam , ' - Cleave Solid Rocks, Oakes from their feafures draft.
Whole Woods remove, the airy Mountains flake, l ; ' Earth for to groan, and ghofts
from proves aftake,
And thee O Moon I dram Moreover Book I. Of Occult fPhilofophy.
Moreover all Poets (mg, and Pbilofophers do not deny, that by verfes many
wonderful! things may be done, as Corn to be removed, 1 ightenings to be
commanded, difeafes be cured, and fuch like. For Cato himfelf in Country affairs
ufed feme in- chantmcnrs againft the difeafesof bcafts, which as yet are ex.
tantinhis writings. Alfo Jofephw tcft'fies thic Solomon was skilled in thofe k nd of
irchantments. Alfo Ctifut Africans reports.according to the Egyptian doctrine, that
mans body, according to the number of the faces of rhe Zcdiack.S\gtis. was
taken care of by fo many, viz., thirty fix fpu its, whereof each undertake, and
defend their proper part, whole names they call with a peculiar voice, which being
called upon, reftoreto health with their inchantments the dileafed parts of the
body. CHAP. L XX 1 1 1. Of the virtue of written*, and of making
imprecations, and in- feriptiovs. T H E ufe of words, and fpeech.is to exprefs
the inwards of the mind, and from thence to draw forth the fecretsof the
thoughts,and to declare the will of the fpeakcr. Now writ- ing is the I aft
expreffion of the mind, and is the number of fpecchand voice, as atfothc
collection, ftate, end,continuing, and iteration, making a habit, which is not
perfefted with the aft of ones voice. And what foe ver is in the mind, invoice, in
word, in oration, and in fpeech, the whole, and all of this is in avricing alfo. And
as nothing which is conceived in the mind is not expielTed by voice , fo nothing
which isexpreffed is not alfo written. And therefore Magicians command, that in
every work, there be imprecations, and inferiptionsmade, by which the operator
may exprefs his affeftton .- that if he gather an Hearb , or a Stone, he declare for
what ufe he doth it ; if he make a piflure, he fay, and write to whac end he
maketh it; which imprecations, and inferiptions, Albert w alfo in his book called
Of Occult Thilofophy, Book I. called JWWoth not difcllow.without which all our
work* J would never be brought into cScA > Seeing i dilpoficion doth not caufe
an eff;Cl,but the ad ofthc difpofnion. We find alfo that the fame kind of precepts
was in ufe amongft the Anci- ents, as Virgil teftifiesjwhen he fings, / walkj*
round Firfi with theft threads ,in number whtch three a re, 'Bout th’ Altars thrice
I Jhallth) Image bear. And a little after. . Knotty Amaryllis tje ! of Colours three.
Then faj, theje bonds l knit, for Venus be. * And in the fame place. At 'Mth one
fire this claj doth harder prove, The wax more foft ; fo Daphnis Kith our love.
CHAP. LXXIV. efpondencj Planet . feith aTable fitting this. r r * ’ Jf : v ; »•
lefiUll *** Planets, according to various tongues^ / iOD gave to man a mind,and
fpeech.whichf as faith Mer- VJ cur ins Trifmegiftus) arc thought to be a gift of the
fame vertue, power,and immortality.The omnipotent God hath by his providence
divided the fpeech of men into divers languages; which languages have according
to their diverficy received divers, and proper Characters of writing, confifting in
their cer- tain order, number, and figure, not fo difpofed, and formed by hap, or
chance, nor by the weak judgement of man, but from above, whereby they agree
with the Celeftiall , and divine bodies, and vercues. But before all notes of
languages, the writing Book I. Of Occult Vbilofopby. \6i writing of the
Hebrews is of all the moft facred in the figures of Characters, points of vowels,
and tops of accents, as con- fifting in matter, form.and fpirit. The poficion of the
Stars being firCl made in the feat of God, which is heaven , after the figure, of
them (as the matters of ' the Hebrews teftifie) are moft fully formed the letters of
tjbe Celeftiall my fteries, as by their figure, form, and fignification, fo by the
numbers fignified by them, as alfo by their various harmony of their conjunction.
Whence the more curious Me- cubals of the Hebrews do undertake by the figure
of their let- ters, the forms of Characters, and their fignature, fimplenefs,
compofition, feparation, crookednefs, direCtncfs, defect, a- bounding,
greatne&.litlenefs, crowning, opening, fhutting, or- der, transmutation, joyning
together, revolution of letters, and of points, and tops, and by the fupputation of
numbers by the letters of things fignified to explain all things, how they proceed
from the hrft caufe, and are again to be reduced into the fame. Moreover they
divide the letters of their Hebrew Alphabet, vie. into twelve fimple, feven double,
and three mothers, which they fay fignifie as Characters of things, the twelve
Signs, feven Planets, and three Elements,®/*. Fire, Water.and Earth,for they
account Aire no Element, but as the glew, and fpirit of the Elements. To tbefe alfo
they appoint points, and tops .- As therefore by the afpeCts of Planets, and
Signs, together with the Elements, the working fpirit, and truth all things have
been, and are brought forth, fo by thefe Characters of letters, and points,
fignifying thofe things that are brought forth, the names of all things are
appointed, as certain Signs, and vehicular of things explained carrying with them
every where their effence, and vertues, The profound meanings, and Signs are
inherent in thofe Characters, and figures of them, as alfo numbers, place, order,
and revolution; fo that Orreries therefore thought that chofe names being
tranflated into another Idiomc, do not retain their proper vertue. For only
originall names, which are rightly impofed, becaufcthey fignify naturally, have a
naturall activity .- It is notfo with them which fignifie at pleafure, which have r,o
M activity. aftivity,as they arefignifying, but a* they are certain naturall things
in themfelves. Now if there be any original!, whofc words have a naturall
fignificacion, it is manifeft that this is the Hebrew, the order of which he
thatfhallprofoundly,and radi- cally obferve , and ihali know to refolve
proportionably the letters thereof, (hall have a rule exa&ly to find out any Idiome.
There are therefore two and twenty Letters, which are the foundation of the
world, and of creatures that are, and are named in it, and every faying, and every
creature are of them, and by their revolutions receive their Name , Being , and
Vertue. He therefore that will find them out, mull by each /oyning together of
the Letters fo long examine them, untill the voice of more deep fpeculation,
then to be handled in this book. But to return to the divifion of the Letters. Of
thefe.amongft the Hebrews, are three mothers, w. » 1 K feven double, wt, mS31J
3-Theotheria.w'c. W px JJD3D 1 ? tan trt; are Ample. The fame rule is amongft the
Chaldeans; And by the imitation of thefe alfo the letters of other tongues arc di-
ftributed to Signs, Planets, and Elements, after their order. For the Vowels inthe
Greek tongue, viz. A E H I o r a anfwerto the feven Planets. B r A z k A M n n p 2 t
are attributed to the twelve Signs of the Zodiackj, the otherfive « . s * x *
reprefent the four Elements,and the fpirit of the world . Amongft the Ladne there
is the fame fignificacion of them. For the five Vowels A ETO U, and J awl V Confo-
nants are aferibed to the feven Planets ; bucthie Gonfonanti B C DFGLM N P R S
Tare anfwerable to the twelve Signs. The reft, viz. K QJt Z make four Elements. H
the afpi- ration represents the Spirit of the World. Y becaufe it is a Greek, and not
a Latine Chara<3cr,and ferving only to Greek wordsjfollows the nature ofits
Idiome. Bat this you muft not be ignorantof, that it is obferved by 3
Book I. Of Occult Thilofopby. all wife men.that the Hebrew letters are the mofl
efficacious of all, becaufe they have the greateft fimilitude with Celeftids and the
world, and that the letters of the other tongues have* not fo great an efficacy,
becaufe they are more diftant from them. Now the difpofitions of thefe, the
following Table will explain. Alfo all the Letters have double numbers of their or-
der,v«- Extended, which (imply exprefs of what number the letters are, according
to their order .* andcollcded, which recoiled* with themiclves the numbers of all
the preceding letters. Alfo they have integrall numbers, which refuit from the
names of Letters, according to their various manners of numbring. The vertues of
which numbers, he that (hall know, (hall be able in every tongue to draw forth
wonderfull myfte- ries by their letters, as alfo to tell what things have been paft,
and foretell things to come. There are alfo other mvfte- rious joynings of letters
with numbers : but we (hall abundant- ly difeourfeof all thefe in the following
Books •• Wherefore we will now put an end to this firft Book. l6 i •A t To
Mi To the Moft Honorable Lord,Moft Illuftrious Prince, Hermamus of Wyda y
Prince Eleftor,Dukc ofWefiphalia,znd Angaria, Lord and Arch prelate of Colonia ,
and Pader- boruia , his moft gracious Matter , Henry Cor- nelius Agrippa of Net
ref- hejm wilheth health. Ehold now (moft Illuftrious Prince, and moft ho- W
KwJy^ nor able Prelate ! ) the reft of 'the books of Occult SI rrv^ Philofophy, or
Magickj which I promifed Tour W W B |f H'orthinefs that / Would put forth When I
publijh- ed the ftrft of them : but the fuddain, andalmoft unexpelled death of
holt Margaret of Aottria my Priucefs coming upon it, kindred me then from the
endavoriug to put it forth. Then the wickjdnefs of fome Tulpit-fycophants, and of
feme School- Sophifteri incejfantlj raging againft me for a de- clamation I put
forth concerning the Vanity of things, and the ex- cellency of the nerd of God,
and contending againft me continually With bitter hatred,
envy, malice , and calumnies, birred me from putting of it forth ; whereof fome
very proudly, With a full mouth, and loud voice after fed me With impiety in the
Temple amongil a promifeuous people. Others With corner-Wkifterings from
houfe to houfe, ftreet by ftreet, did fill the ears of the ignorant With my infamy :
others in publike, and private affemblies did inftigate Prelates, Trine ts, and Cx(zr
himfelf again ft me. Hence I began tobeataftand, whether / Should put forth the
reft of the book or no, Whileft I did doubt that I [houldbythis means expofemy f
elf to greater calumnies , and as it Were caftmyfelf out of the fmokeinto the fire ,
a certain rude fear feifed upon mejeaft by put- ting them forth I fbould feem
more offenfive then officious to you. Ml mid 1 66 and expofe your highnefs
to the envy of malicious Carpers, and tongues of detratters. tvhilcft theft things
troubled me with a various defparation, the quicknefs of your underfunding,
exatt difcret ion, upright nefs of Judgement, Religion without fuperfliti- on , and
other mofl knoWn vertues in you. your authority , and in- tegrity beyond
exception, which can eafly cheeky and bridle The tongues of flanderers, removed
my doubting , andihforced me to fet upon that again more boldly , which I had
almofi left off by reafon of deJpaire.Therefore ( mofi Uluftrious Prince) take in
good part this fecond bookjf Occult l'hilofophy,w which We /hew the my fi erics
of the (fclcfliall Magic all things being opened , and manifefled, Which
experienced antiquity makes relation of, and which came to my knowledge, that
the fecrets of (feleftiall Magick^ ( hitherto negletled, and not fully apprehended
by men of latter times) may withyour port ect ion be by me , after the /hewing of
na- turall vertues , propofed to them that are ftudious J and curious of theft
fecrets x by which let him that (ball be profited, and receive benefit, giveyou the
thanks, who have been the occafion of . this Edition, and fettingef it at liberty to
be feen abroad. Farewell. * The ■/£> • •”* , . *• ✓/«/?/», the underftanding rcfembles Fire, reafon»* HE Doflrines of
Mathematicks are lb ne- ceflary to, and have fuch an affinity with fc'agick, that
they that do profefs it without hem, are quite out of the way, and labour vain,
and fhsll in no wife obtain their de- fied t ffed. For whatfoever things are, and are
done in thefe inferior natural! vertoes,are all done, and governed by number,
weight, meafare, harmony, niotion,and light.. And all things which we fee in thefe
inferi- M 4 ours. \6% Of Occult tPhilofophy. Book 1 1. ours, have root, and
foundarion'in them : yet neverthelefs without natural! vertaes, of Mathematical!
Doftrines only works like to naturals can be produced, as Plato (kith, a thing not
partaking of tru:h or divinity, but certain Images kin to them, as bodies going, or
fpeaking, which yet want the Animall faculty, fuch as were thofc which amongft
the Ancients were called Declaim his Images, and ai/rSf<*Ttf, of which Ariftotle
makes mention, viz. the threefooted Images of Vulcan, and DqJaltu, moving
themfelvcs, which Homer faith came out of their own accord to the exercifc, and
which we read, moved themfclves at the fcaft of Hiurbtt the Philofophicall
Exercifer •• As alfo that golden Statues performed the offices of Cup bear- ers,
and Carvers to the guefts. Alfo we read of the Statues of Mercury , which did
fpeak, and the wooden Dove of Arthita, which did fly, and the miracles of
Boethius, which Caffiodorus made mention of, viz Diomede s in Brafs.foupding a
Trum- pet, and a brazen Snake hiding, and pictures of birds finging moft fwectly.
Of this kind are thofe miracles of Images which paoceed from Geometry , and
Opticks, of which wc madefom* mention inthefirftbook, where wc fpoke of the
Element of Aire. So there arc ma<Je glades, fome Concave, others of the form of a
Columne, making the reprdentations of things in the Ai re feem like fliadows at a
diftance of which fort Apollonius , and Vitellius in their Books D( PerfpcKiva, and
Speculu, taught the making, and the ufe. And we read that CMugnus Pompeius
brought acertain glafs amongft the fpoils from the Eaft,to Rome, in which were
feen Armies of Armed men. And there are made certain tranfparent glades, which
being dipped in fome certain juices of Hearbs, and irradiated with an artificial!
light, fill the whole Aire round about with vifions. And I know how to make
reciprocal! gfafles , in which the Sunffiining.all things which were illuflrated by
the raiesrhcreof are apparently feen many miles off. Hence a Ma- gician expert in
narurall Philofophy , and Mathemacicks,and knowing the middle fciences
confiding of both thefc, Arith- rpatick, Mufick , Geometry , Opticks , Aftronomie,
and fuch mences that are of weights, meafures, proportions, articles, and
Book 1 1.- Of Occult 'Vhilofopky . and joynts, knowing alfo Mechanicall Arts
refulting thefc, may without any wonder, if he excell other men in An and wit, do
many wonderfoll things, which the molt prudent and wife men may much admire.
Are there not fome relinuea extant of the Ancients works,™* . Hercules, and
Alexanders pillars, the gate of CafbU made of brafs, and (hut with Iron beams,
that at could by no Wit or Art, be broken ? And the Pyramisof ]ul,us Cafar eroded
atRomcneer thehiflVati canus, and Mountains built by Art in the middle of the Sea
and Towers, and heaps of Stones, fnchasl faw in Englandon together by an
incredible Art. And we read in faithful! Hifto- ' nans, that m former times Rocks
have been cut off and Val • lies made, and Mountains made into a Plain, Rocks
have been digged through, Promontories have been opened in the Sea the
bowels of the Earth made hollow, Rivers divided Seas joyned to Seas the Seas reft
rained, the bottome of the Sea been featched. Pools exhaufted, Fens dryedup.new
Iflands made, and again reftored to the continent, all whichaichough they may
feem to be agamft nature . yet we read have been done, and we fee fome reliques
of them remaining till this day which the vulgar fay were the works of the divell,
feeing the’ Arts, and Artificers thereof have been dead out of all memory neither
are there any that care to underfland , or fearch into them. Therefore they feeing
any wonderfull fight, do impute it to the divell, as his work, or think it is a
miracle, which indeed is a work of natural!, or Mathe- maticall Philofophy. As if
any one fhould be ignorant of the vertue of the Loadftone, and ftiould fee heavy
Iron drawn up- wards, or hanged in the Aire fas we read the Iron Image of
Mercury did long fince as Tmeris hang up in the middle of the Temple by
Loadftones, this vetfe actefting the fame. The Iron white rod- hearer flies it h'
Aire. The like to which we read was done concerning the image of the Sun at
Rome, in the Temple of SerapU) would not fuch an ignorant man, I fay, prefently
fay it is the work of the di- vell? But if he (hall know the vertue of the Loadftone to
the _*• ' ■/£>. U ** .1 ’ A* •.* " * .. . » . « ■/£> Iron, fublime vercues. For it is no
wonder, feeing there are fo many, and fo great occult vertues in naturall things,
although of ma- nifeft operations , that there (hould be in numbers much
greater, and more occulr, and alfo more wonderful^ and efficacious, for as much
as they are more formal!, more pcr- feft, and niturally in the cekllialls, not mixt
with Separated fubftancts ; and laftly, having the greateft, and moft fimple
commixtion with the Idea's in the mind of God, from which they receive their
proper, and moft efficacious vertues : where- fore alfo they are of moft force, and
conduce moft to the ob- taining of fpirituall, and divine gifts, as in naturall
things, elementary qualities arepowetfull in the tranfmutingolany elementary
thing. Again, all things that are, and are made, fubfiftby, and receive their vertue
from numbers. For time confifts of number, and all motion, and aftion, and all
things which are ibbjed to time, and motion. Harmony alfo, and voices have
their power by, and confift of numbers, and their proportions, and the proportion
a- rifing from numbers, do by lines, and points make Char- racers, and figures :
And thefc are proper to Magicallope- 17 * Of Occult Thilofophy. Book 1 1 mall,
from which great myfleries flow.as well in natnrall, a* divine, and heavenly thing*.
By it is there a way made for the fcarching out, and underftanding of all thiogs
knowable. By it the next accefs to naturall prophecying is had ; and the Abbot
Joachim proceeded no other way in bis Prophecies, but by formall numbers.
CHAP. Ilk Hoto great ■/£>virtues Numbers have. at Voell iu Naturall things, as m
Sufer naturall. T Hat there lyes wonderfull efficacy, and vertue in num- bers, as
well to good as to bad, not only molt eminent Philofophers do unanintoufly teach
, but alfo Catholike Doftors, and efpecially Hierom, Aufiin , Origin, Ambrofe,
Grtftrj of Nax.ianx.en , Athanafiut , Bafilisu, Hilariut , Rtt. bantu, Bede , and many
more confirm. Hence Hilariut in his Commentaries upon thePfalms, teftifies that
the feventy Elders , according to the efficacy of numbers, brought the Pfalmsinto
order. Rabanut alfo, a famous Doftor, compo- sed an excellent book of the
vertues of numbers.- But now how? great vertues numbers have in nature, is
manifeft in the hearb which is called Cinquefoil, i. e five leaved Grafs ; for this
refills poyfons by vertue of the number of five ; alfo drives away divells,
conduceth to expiation; and one Icifc of it taken twice in a day in wine, cures the
Fcaver of one day: three the tertian Feavcr foure the quartane. In like manner
four grains of the feed of Turntfole being durnk, cures the quartane, but three
the tertian. In like manner Ferviuxs faid to cure Fcavers
, being durnk in wine, if in tertians it be cut from the third joynt, in quartans
from the fourth. A Ser- pent, if he be once druck with a Spear, dietb, if twice,
reco- vers fttength. Thefe and many fuch as theic are read, and teflified in divers
Authors. We mud know now whence thefe are done, which certainly have a caufe ,
which is a various proportion Book 1 1. Of Occult tPhilofophy. proportion
of various numbers amongft themfelves. There is alfo a wonderfull experiment of
the number of feven, that every feventh male, born without a female coming
betwixt, hath power to cure the Kings evil! by his touch alone, or word. Alfo
every feventh daughter that is born, is faid won- derfully to help forward the birth
of children • neither is the naturall number here confidered, but the formall
confideration that is in the number. And let that which we fpake before, be
alwaies kept in mind, viz. that thefe powers are not in vocal). or numbers of
merchants buying, and felling, but in rational!, formall, and naturall; Thefe
arediftindtmyftcriesofGod, and nature. But he that knows how to joyn together
the vocall numbers, and naturall with divine, andorder them into the fame
harmony, (ball be able to work and know wonderfull things by numbers ; the
Pythagorians profefs that they can prognofticate many things by the numbers of
names, in which truly, unlcfs there did ly a great myfterie, John had not faid in
the Revelation , He which hath underftanding, let him com- pute the number of
the name of thebeaft, which is the num- ber of a man, and this is the moft
famous manner of compu- ting amongft the Hebrews, apd Cabalifts, as we (hall
(hew afterwards. But this youmuft know, that fimple numbers fignifie Divine
things : numbers of ten; Celeftiall numbers ofan hundred; terreuiall numbers of a
thou fand; thofe things that (hall be in a future age. Befides, feeing the parts of
the mind are according to an Arithmetical! Mediocrity, byreafon of the identity,
or equality of excefs, coupled together. But the bodv^ whole Darts differ in their
ereatnefs, is according to the body ; whole parts differ in their greatnefs, is
according to a Geometrical! mediocrity, compounded.- But an- animall
conliftsofboth, viz. foul and body, according to that me- diocrity, which is futable
to harmony: Hence it is that num- bers do work very much upon the foul, figures
upon the body, and harmony upon the whole animall. CHAP. 27 ? 174 | Of
Occult Vbilofopfy. Book I I. CHAP. IV. Of Vuitj, and the Scale thereof N Ow let
us treat particularly of numbers themfeUres : and becaufe number is nothing elf
but a repetition of Unity let us firft conlider Unity it felf. For Unity doth mod
(Imply go through every number, and is the common meafure, foun- tain, and
originall of all numbers, contains every number joyaed together in it felf intircly,
the beginner of every mul- titude, alwayes the fame, and unchangable ; whence
alfo be. ing multiplyed into it felf, produceth nothing but it felf; it is indtviublc,
void of all parts : But if it Teem at any time to be divided, ic is not cut, but indeed
Multiplied into Unities •. ^ | * r * ^ is greater or Idler then the whole Unity, as a
part is left then the whole: Jtisnot therefore Multiplyed into parts , but into ic felf
There. ’ f°. rC ,£ me caUed . ic uncord , fome piety , and fome friendfnip, which
is fo knit, chacic cannot be cue into parts. .But according to the opinion of
Arijhtie faidyt is named Cupid, becaufc it is made one alone, and will al- waies
bewail it. felf, and beyond it felf it hath nothing, but being void of all
haugheinefs, or coupling, turns its proper heats into it felf. It is therefore the one
beginning, and end of aU things, neither hath ic any beginning, or end it felf;
Nothing is before one, nothing is after one, and beyond it is nothing, and all
things which are, defire that onej becaufc all things proceeded from one, and that
all things may be the Tame, it is neccflary that they partake of that one: Andasall
things proceeded of one into many things, fo all things en- deavour to return to
that one, from which they proceeded ; it is neceffary chat they (liould put off
multitude. One therefore “ referred to the high God, who feeing he is one, and
innu- merable, yet creates innumerable things ofhimfelf.and contains them
wichin himfelf. There is therefore one God, one world of the one God , one Sun of
the one world, alfo one Phoenix in the World, one King amongft Bees , one Leader
amongft ^ Flocks Book 1 I. Of Occult tPhilofophy . Flocks of Catel.one tuner
auiuugti utaius u i ucaiis, oc francs follow one.and many other Animalts honour
Unity; *mongft the Members ofthebody there is one Principle by which all the reft
are guided, whether it be the head, or ( as fome will the heart. There is one
Element overcoming, and penetra- ting all things, viz. Fire. There is one thing
created of God, the fubjeft of all wondring, which is on Earth, or in Heaven, it is
aflually A nimal, Vegetable, and Minnerall,every where found, known by few,
called by ndne by its proper name, but covered with figures, and Riddles, without
which neither Alcbyrnie, nor Natural! Magick, can attain to their compleac end, or
per* feftion. From one man, cAdam, all men proceed, from that one all become
mortall, from that one Jeftu £hrift they are regenerated: and as faith Taul, one
Lord, one Faith, one Baptifm, one God, and Father of all, one mediator betwixt
God and man, one mod high Creator, who is over all, by all, and in us all. For
there is one Father,God, from whence Gho UIJ1 j * into him. m One Di
vine cflcnce, t I h fountain of all vcrtucs and power, whole namcii exprefled with
one raofl finaple Letter. In the exemplary world* In the iatelleduall world.
One fupreme IntcllL gence, the firft Creature, The fountain of lives. The foul of
the world. In the Celefiial world One King of Stars. foun tain of life. In the
Blemenull he Philofophcrs Stone, ° ne fob J*dj and inftn ment of all venues, na-
tural!, and fuperaaturall In die leffcr world One firft living, and In
the4afcrnall world. One Prince of Rcbelli- on, of Angels, and dark* CHAP. C
H A P. V . Of the Number of Two, and the Scale thereof. I-, » T He firft Number
u of two, becaufe it is the firft Multitude, it can be meifured by no number
befides unity alone^ , the common meafurc of all Numbers: It is not compounded
oS Numbers ,but of one unity only ; neither is it called a num- ber
uncompounded, but more properly not compounded i The Number of three is
called the firft Number uncompound- ed : But- the Number of two is the firft
branch of unity, and the firft procreation : Hence it is called generation, and Jtuto,
and an imaginable Corporation, the proof of the firft moti- on, the firft form of
parity: the number of the firft equali- ty, extremity, and diftance betwixt, and
therefore of pecu- liar equity, and the proper aft thereof, becaufe it confifts of
two equally poyfed : and it is called the Number of Science, and Memory, and of
light, and the number of man, who it called another, and the Idler World : it is
alfo called the number of charity, and mutualllove, of marriage, and focie- ty, as
it is faid by the Lord, Two ftiall be oneflefti. And Solomon faith ; it is better that
two be together then one, for they have a benefit by their mutuall fociery : If one
ftiall fall, he (hall be fupported by the other. Wo.ro him that is alone, becaufe
when he falls he hath not another to help him r . and if two deep together, they
(hall warm one the other ; how (hall one be hot alone? and if any prevaile
againfthim, two refill him. And it is called the number of Wedlock and Sex; for
there are two fexes, Mafculine, and Feminine: and two Doves bring forth two
Eggs, out of the firft of which is hatched the Male.out of the fecond the Female. It
is alfo called the mid!e,that is capable, that is good , and bad, partaking, and the
beginning of divifion, of Multitude, and dtftinftion, and fignifies matter. This is
alfo fometimes the number of dif- cord, and confufion, of misfortune, and
undeannefs, whence Saint Hicrom againft hvianm faith, that therefore it was not
N fpoken . " ' . . 17 $ Of Occult tphilofophy. Book I I, fpoken in the
fecond day of the creation of the world, and God faid, That it was good , becaufe
the uamber of two is enjl. Hence alfo it was.that God commanded that all unclean
Animals (hould go into the Ark by couples ; becaufe as I faid , the number of
two , is a number of unclean- nels, and it is moft unhappy in their Soothfayings,
efpecially if thofe things, from whence the Soothfaying is taken, be Sa- tftmaS, or
MartiallSot thefc two are accounted by the Aftro- logers unfprtunate. It is alfo
reported, that the number of two doth caufe apparitions of Ghofts, and fearfull
Goblins, and bring mifehiefs of evillfpirits to them that traveJI by night.
Pythagoras ( as Ekfthius reports ) faid, that Unity was God andagood intelle<3;
and that Duality was a Diveil, and an evill intellect, in which is a material!
multitude: where, fore the Pythagoriams fay, that two is not a number, but a cer-
tain confulion of unities. And PUtarks writes, that the Pit ho- gorians called unity
Apollo , and two, ftrife, and boldnefc • and three, Juftice, which is thehigheft
perfeftion, and is notwith- out nuny myfteries. Hence there were two Table* of
the Law in Sina, two Cherubins looking to the Propitiatory in Mofet, two Olives
dropping oyle, in Zachariah , two natures in Chrift , Divine, and Humane ; Hence
CMofts faw two appearances of God,viz.. his face, and back-parts, alfo two
Teftaments , two commands of Love
, two firft dignities, two firft people, two kinds of Spirits, good, and bad, two in ’
tellcctuaU creatures, an Angell, and foul, two great lights, two Soluitia , two
equinoctials, two poles, two Elements, producing a living foul t v&. Earth, and
Water. Tk In the exemplary the Intclle&uall AnAngelL .The Soul- Two fab.
IniheCelcllall world- The Sun. The Moon. T wo great light* In the Elementary The
Earth. The Water. Two Elements i WorW. I Inga living foul. lathe iefler world. |
The Heart. The Brain. Two principall feats of | i the foul. thclnfcmall foul
Leviathan Two chief of the divels. gnalhlngpf Two things which teeth. Cfarift
threatens tothe eeping. CHAP. VI. Of the Number cf three, arJ the Scale
thereof. Tn E number of three is an incompounded number* a holy ■/£>* number,
a number pf perfection, a moft powerfull num- ber. For there arc three perfpns in
God, there are .three Thcologicall venues in Rdi)poiy Hence it is that this nomher
conduceth to the Ceremonies of God, and Religion, that by the folemnity pi
which, prayers, and ftcrifrp are thrice re- peated. Whence Viral lings. 1 8o Of
Occult (Philofophy. Book 1 1. Odd numbers to the Cjod delight full are. And
the Pythagorians ufe it in their fan&fications, and purifi- cations, whence in Virgil,
?:i V *_ ■/£> * ^ ' _ * • • ' ^ ^ J /* ' | The fame didcleanfe, and wafr With Water
pure Thrice his companions And it is moft fit inbindings, or ligations, hence
that of Virgil, I %k / -t * V *•. - — —.lWalKjt round .. Firfi veith tbefe threads,
Which three , and fever all are, 'Bout th' esfltar thrice I frail thj image bear. And
a little after ; „• 4 K nots, Amaryllis, tye t of colours three, Then fay, thefe
bonds I knit, for Venus be. And we read of Medea. She fpake three Words,
Which caus'd fWeet fleep at Will , The troubled Sea, the raging Waves Jl and ft ill.
And in Pliny it was the cuftome in every medicine to fpit with three deprecations,
andhence to be cured. The number of three is perfeded with three
Augmentations.long, broad, and deep, beyond’ 'Which there isho progreffion of
dimenfion, whence the firft number is called fquare. Hence it is laid that to a
body that hath three meafures, and to a fquare number,no- thing can be added.
Wherefore Ariftotie in 1 the beginning of his fpeeches concerning Heaven,cals it
as it were a Law, accor- ding to Avhich htl; things are difpofed. For CorporcaU,
and, fpkieuali things confift of three things, rAt. begfnning,middJd, and end. By
threef isTrefmegifiut faith jthe world is perfeded .- He mar me nc, necefiity, and
order (•*.) concurrence of caafcs, ' ■/£> " which Book 1 1. Of Occult
Thilofophy. which many call fate, and the execution of them to the fruit, or
increafe, and a due diftribution of the increafe. The whole mcafure of time is
concluded in thret,viz Paft.prefcnt, to come; All magnitude is contained in
thrce;line,fuperficies,and body, every body confifts of three Intervals, length,
bredch, thicknefs. Harmony contains three confl nts in time, Diapafon,
Hemiolion, Diateflaron. There are ajfo three kinds of fouls, Vcgetatiycjff nlicive,
and intelleduaU . ; And as faith the Pro. phet, God orders the world by number,
weight, and meafure, and the number of three is deputed to the Ideall forms
there-, of, as the number of two is to the procreating matter, and unity to God
the maker of it. Magicians do conftitute three Princes of the world, Oromafis,
MitrUytArarntnU ( i.e .) God, the Mind, and the Spirit. By the three fquare or folid,
the three numbers of nine of things produced are diftributed.w*,. of the
fuperceleftiall into nine orders of Intelligences of Celeftiall into nine Orbs : of
inferiours into nine kinds of generable, aftd corruptible jhings. Laftly in this
temall Orb, w. twen- ty feven, all Muficall proportions are included, as Plato, and
Procltu , do at large difeourfe. And the number of three hath iha harmony of five,'
the grace of the firftvoycc. Alfo inlntelligencics there arc three Hierarchies of
Angelicall fpi- rits. There are three powers of Intelleftuall creatures, mc-
mory,mind, and will. There are three orders of [he bleffed, w*. of Martyrs,
ConfdTors, and Innocents. There are three quaternions of Celeftiall Signs, Of fixt,
moveable, and common, as alfo of houfes,z<(«. centers, fucceeding,and falling.
There arc alfo three faces, and heads in every Sign, and three Lords of each
triplicity. There are three forcunes amongft the Planets. Three graces amongft the
Goddefles. Three Ladies of deftiny amongft the infernal l crew.Thrce J
udges.Three furies. Three- headed Cerberus. We read alfo of a thrice double He-
cate.Three moneths of the Virgin Dun*. Three perfonsin the fupafubftantiall
Divinity. Three times, of Nature,' Law, and Grace. Three Theologicall vertpes.
Faith, Hope, and Charity. Jvuu was three days in tht Whales belly ; and fo many
was Cbrift in the grave. N 3 The The Scale tf the Number of three adii. The
Son Three Hfcrar Lowed of Jin'* of An Confcifors. j Three degree the blcflid
Three quaccr nions of Signs Three nions < jhoufes iThrec Lords of the Tripli-
cates. Common Falling. Partaking. uarer pound- Thrice com pounded.
wermg the E (Three infer- >ill furies. Three infer nail Judges. Three degrees
of the damned. Rhadaman nfidels. IntheOri ginal world. I ■/£> \ > " The
father In thclncelj ledual world Supreme. Innocents, j a fn the Ce- Icftial
world. MorcaUe. I Corners. i 0(Jthe day. 1 In the Ele menury world. • |
Simple. < t In the leffet world. The head, in which the Intel led « grows, an -
1* lwcrlng to k the inrelle* ‘ Auall world. P' In the in. fcmal world. Ai«a*. i
Mmo*. t Wicked. / Book 1 1. Of Occult Thilojopky. !& CHAP. VII. Of
the Number of Four, mul the Scale thereof. r j He Pythagorians call the Number
of font TetraSis, and prefer it before ail the vertues of Numbers, becaufe it is the
foundation, and root of all other numbers ; whence alfo all foundations, as well in
artificial! things, asnaturall. and di- vine, are four fquare, as we (hall (hew
afterwards : and it (ignifies folidity, which alfo is demonftrated by a four (quare
figure. For the number four is the firft four (quare plain, which confiftsof two
proportion', whereof thehrftisofone to two, the latter of two to four, and it
proceeds by a double proceflion and proportion, viz. of one to one, and oi two to
two, beginning at a unity, and ending at a quaternity : which proportions differ in
this, that according to Arithmatick, they are unequall to one the other but
according to Geome- try are equall. Therefore a four fquare is afcribed to God the
Father, and alfo contains themyfterie of the whole Trinity for by its (ingle
proportion, viz. by the firft of one to one, the unity of the patcroall fubftance it
(ignified, from which proceeds one Son , equall to him; by the next proceflion,
alfo fimple, viz. of two to two, is fignified by the fecond proceflion the Holy Ghoft
from both, that the Son be equall to the Father by the firft proceflion ; and the
Holy Ghoft be equall to both by the fecond proceflion. Hence that fuper-
excellent, and great name of the .divine Trinity in God is written with four letters,
viz. Iod, He , and V «#; He, where it ts the afpiration He, (ignifies the proceeding
of the fpirit from both: for He being duplicated, terminates both fylla- bles, and
the whole name, but is pronounced Java, as fome will, whence that Joty ofthe
heathen, which the Ancients did pidure wich four ears, whence the number four
is the foun- tain, and headofthe Whole divinity. And the Pythagonans call it the
perpetnall fountain of nature : for ttere are four degrees in the scale of nature,
viz. to be,tolive,tobe(en- N 4 fib'e. 184 O f Occult Qhilofophji. Book ( I. fible,
tounderftand. There are four motions in nature, afcendent, defcendent, going
forward .circular. There are four Corners in the heaven, -viz,, riling, falling, the
midleofthe heaven, and the bottome of it. There are four Elements un- der
Heaven, Fire, Aire, Water, and Earth ; according to thefe there are four triplicities
in Heaven There are four firft qualities und0 the Heaven, viz. Cold, Heat* Drinefc,
and Moyfthefs.from thefe are the four Hutnours,Bloqd, Flegm, CholJer 1 ,
Melancholy. Alfo the year is divided into four pans, which are the Spring,
Summer, Autumn, and Winter ; ' alfo the wind is divided into Eaftcrn, Wcftern,
Northern, and .Southern. There are alfo four rivers of Paradifc, and f6 many
infernall. Alfo the number four makes up all know- Icdge.-firft it fills up every
fimple progrels of numbers with four termes, viz. with one, two, three, and four
confti- tuting the number ten. It fills up every difference of num- bers, the firft
even , and conteining the firft odd in it, Jt ‘hath in Mufick Diateltaron, the grace
ofthe fourth voice. Alfo it conteins the infirument of four firings , and a
Pythagorean Diagram, whereby are foundout firft of all muficall tunes, and all
harmony of Mufick. For Double, Treble , fourtimes double, one and halfe, one
and a third’ part, a concord of all , a double concord of all, of fivc.of four, and all
confonancy is limited within the bounds of the nuraher four. It doth alfo contein
the whole ofMatfae- ticks in four terms, viz. point , line , fuperficies, and pro-
fundity. It comprehends all nature in four terms, viz, fub- fiance, quality, quantity,
and motion. Alfo all natucall Phy r lofophy, inwhich are thefeminary vertues of
nature,, the 03^ foridgine , the growing form , ^and the compofitum. Alfo
Metaphyfick is comprehended in four bounds, viz. being, efience, verene,
andafiion.
Morall Phylofophy is compre- ^ L . ^ _ . ■/£> vi*., .prpdence , jtfiice, fortitude,
temperance.Jt hath 1 alfo the power ofjuftice-: hence a four- fold law. of
providence fromjGod; fatal L ftomthe foul of the world; of nature from Heaven of
prudence, from man. There are alfo four judiciary powers in all things being, viz.
-vT-V: — Book 1 1. Of Occult tpbilojoph). l8j the intellect, difciplinc, opinioo,
and fenfe. It hath alfo great power in all my (ter ies. Hence the Pytbagorians did
ratifie the number four with an oath, as if iewere the cheifeft ground whereon
their faith was grounded, and their { belief might be confirmed. Hence it was
called the Tjthagorians oath, which is expreffed in thefc verfcs. * i # », . •* \ 1 ,
• v a ' ^ . ikJ im . t t * 4 I with pure mind* by th number four do {wear That's
holy ^ and the fountain of future Eternally parent of the mind y’\ ' . .i 'W \ l ** /.
a ' * • * * *• i . 7 .! •/£-.* ;lgij Alfo there are four rivers of Paradife ; four Gofpcls
received from four Evangelifts throughout the whole Church. The Hebrews
received the cheifeft name of God written with four < a { letters. Alfo the Egyptian
f, Arabians, Ter flans, Magicians, Mahnmitans , Grecians, T nfleans , Latines,mitC
the name of God with only four letters , viz., thus, T hit, AUa, Sire, Or fl y Abdi ,
I'M , Efar , Detu. Hence the Lacedemonians ; i were wont [to punt Jupiter with four
wings. Hence alfo in Orpheus his divinity, it is faid tbit Neptune s Chariots are
drawn with four horfes. There are alfo four kinds of divine furies, proceeding
from feverall deities, viz,, from the Mtsfes, Dion) flut y Apollo , and Venus. Alfo
the Prophet Ezekiel faw four beaus by the fiver Qhobur, and four Chcrubims in
four wheels. Alfo in Daniel, four great beads did afeend ; from the Sea, and four
winds did fight. And in the Revelati- ons four beads were full of eyes, before, and
behind : (landing found about the Throne of God, and four Angels,to whom
Wasgiven powered hurt the g^rth, >nd ^ie Sea, did (land upon . . ' . < the four
corners of the Earth, holding the four Winds, that they (honld not blow upon the
Earth, nor upon the Seizor upon any Tree. t The Scale of the Timber four,
angering the four Element*, The the Law of pro- viden ce. In die fnrcU
kftual world, whence the fa- Scraphim Chcrubin. iThronc*. Dominations
Powers. v Vertues. s FourTripliciti or intelligible Hierarchies. Sssn Ssnaj
Raphael. Gabriel. Four Angels ru ling over thccor. ners of the world. Uriel*
ana w Chetub, fharfis. Four rulers of the Elements. Four confecra- ted
Animals. Four Triptici-jDan. ties of the tribes Aflcr Jehuda. . Uachar. Labulun.
• Mathias. jsiraon. Peter. bar thole mew Jacob the Cl- Mathew " Cancer.
Scorpios. Four Triplici- Anes . t tips of Signs. .Leo. Libra. Sagirtarius.
'Aquarius. . The Starsl — L ; , ~ and Planet v, re- Mart> ^ Ac Jupiter, and laced
to the E- «j U n. * • .Venus- lcmcncs. Four qualities" of the Cclcttiall Elements. ‘
; »aturn » Hcscury and the Moon Diaphanouf nefs- rtti h, nthe Rl cm en-
try* wb^re the aw of genera - on, and camp- Earth. Water Four f cafons.
Summer. Spring. Four comets of the World. -The haft. The Weft. Winter.
Autumne Four perfetu j kinds of mute Plants Animals bodies Four kinds
of Walking. Animals. i lU Of Occult tPhiloJophy. Book 1 1. The Scale. * ** -
#•.*«*/^ Book 1 1 from whom * Law of £ infernal! I>where is
Law of •* and pa- What anfwer Ac Elements, in Plants. Seeds. Flowers.
Leaves* \ ‘ v" ;V Roots. What in Me- wls. Gold , and I- ron. Copper, and
Tin. Qukkfilver* Lead,8e Silver. What in ftone*. i Bright, and burning. Light
, and cT-tnfparCnt. Clear, and congealed. Heavy,Sf dark. &?**$*• Mina - rhe
Spirit* The Soul. In The body. jwof . Foot powers of the Soul* The Intel! ed
Rcafim* Phantafy. * ;i * • . . Senfe. L,'< * / • J fsrfrSSr powers. Faith.
Science* Opinion. • Experience. Four morall vex- cues. Juftice.
Temperance. Prudence- Fortitude. The feofes an- •fwering to the Elements.
Sight. Hearing. Taft .and find. Touch. Four Elements of mans body. Spirit.
Flcfli. Humours. Bones*- A few-fold fj>i- rit. AmmaU* f VitalL Generative.
Natural!* Four humours. Ch oiler. Blood. Flegmc. Mclancholly- Four
Manners of complexion. 1 ' * . . Violence- N imblene 6, Dulncfs. Slownefs.
Four Princes divels, offenfivc In the Elements* Snoq v SamacL Stntv Axaxc]:
Snip • Axacl* ^?x?no * n MahaxacL wo the four internal *iTCTS Phlegetou.
Cocytus. Styx. wra . . nift Acheron. Fow Princes of fpirin, upon the the four
angels of ihc world. Oriens- Paymon. E gy»- Amaymon. CHAP.. r " ^ .. /^‘
«*.» • i88 Of Occult fPbiloJophy. Book I / CHAP. VIII. Of the
NstmberFive, and the Seale thereof. T Hc number five is of no final! force, for it
confix*, ofthr firftcyen, and the fi.ft odd, as of a Female, and Male - tor an odd
number is the Male, and the even the Female’ Whence Arithmeticians call that the
Father, and this the Mol ther. Therefore the number five is of no fmall perfection
vertue, which proceeds from the mixtion of thefcnumb™. It is alfothe juft midle of
the univerfal number,™* ten For if you divide the number ten .there will be nine
and one.or cigk and two,or feven and three, or fix and four, and every colleS on
makes the number ten and the exaft midlc alwaies is the number five, and its
cquadiftant ; and therefore it is called by the Pythagoreans the number of
Wedlock, asalfo of Mice bccaufe it divides the number ten in an even Scale. There
hi • five fenfes in man, light, hearing, fmelling, taftin^^e pow- Sl' n R thC - f ° U
n V ? Ct r e ’ Scnfitive ’ Concupifcible, i r ,- fciNe, Rationall : five fingers on the
hand .• five wandering 1 Ianets in the heavens, according to which there are five-
fold Sk,!!! CVCry fi v 8 °' 1 w Elc , ments thcrc are five kinds of mn« bodies^.
Stones, Metals, Plants, Plant- Animals, Ani- mis, and fo many kinds of Animals, as
men, four-footed ^ fw,mm,n g» fl y |n g- And there are five kinds ?L7fc h w ,n6 *
arCina i C of God > Efience, the fame, another, fenfe, motion. The. Swallow
brings forth but five young,whith file feeds W^th equity, beginning with thee®
ZrL ^f»I Cft,aCCOrd ' ae t0 4 hcir 3 S C - A,fo this number hath great power in
expiations : For in holy things it drives awav «mS£r n?ft? tUra - th, "8 s » lt ”P cls
poyfons.lt is alfo called the Holy G hoftj rsa£t bSl! ^^tSumire The heathen 7
’ktlofapbers did dedicate it as facred to Merc Jj, efteeming Book 1 1. Of
Occult Pbilofophy. efteeming the vertue ofit to be fo much more excellent then
the number four, by how much a living thing is more excel- lent then a thing
without life. For in this number the Father Tfoab found favour with God, and was
preferved in the floud of waters. In the vertue of this number eslbraham, being an
hundred years old, begat a Son of Sarah, being ninety years old, and a barren
Woman, and pall childbearing, and grew up to be a great people. Hence in time of
grace the name of divine omnipotency is called upon with five letters. For in time
of nature the name of God was called upon with three letters. Hiff Sadat : in time
of the Law, the ineffable name of God was exprefled with four letters mn* inftced
of which the Htbrtxtt exprefs ’JTH Adonai in time of grace the ineffable name of
God was with five letters mtWI’ Ibtfu, which is called upon with no left myfteric
then that of three Letters Book 1 I. The Scale of the Number tf five.
Book II. Of Occult tPhitofophy . m CHAP. IX. Of the Number fix, and the
Settle thereof. S ix is a number of perfection, becanfe it is the moft per fed in
nature , in the whole courfe of cumbers, from one to - ten, and it alone is fo
perfect, that in the collection of its - parts it refults the fame, neither wanting, nor
abounding.. For if the parts thereof, viz. themidle, the third, and for part, which
are three, two, one, be gathered together, they per- fectly fill up the whole body
of fix, which perfection all the other numbers want : Hence by the Pjtbagoriant it
if faid to be altogether applyed to generation, and Marriage, and is called the
Scale of the world. For the world is made of the number fix, neither doth it
abound, or is defective. Hence that is,becaufe the world was finifhed by God the
fixt day. For thefixtdayGod faw all the things which he had made, and they were
very good. Therefore the heaven, and the earth, and all the Hoft thereof were
finifhed .It is alfo called the num- ber of man.becaufe the fixt day man was
created ; and it is alfo the number of our redemption, for the fixt day Chrifi
Offered for our redemption- whence there is a great affinity betwixt the number
nx and the Crofs , labour , and fervitude •• hence it is commanded in the Law ,
that in fix jjfcyt the, work is to be done, fix days Manna is to begathered.fix years
the ground was to be fown.and that the Hebrew fervant (hould ferve his Mafter
fix years; fix days the glory of the Lord appea- red upon Mount Sinn, covering it
with a cloud : the Cherubins had fix wings, 6 circles in the Firmament, Artick,
Antartick, two TropickSjEquino&iall, & Eclipticall, fix wandring Planets,^- tum,
Jupiter, Mars, Venus , M ercury , t he Moon , running through ;• the latitude of
the Zodiac ^ , on both fides the Ecly ptick. There 3 arefixfnbftantificall qualities in
the Elements, a-w.. Sharpnefe, Thinnefs, Motion, and the contrary to thefe
Dulnefs.Thickoefs,
Reft. There are fix differences of pofition. Upwards, Down- wards, Before,
Behind, on the right fide, one the left fide.Therc arefixnaturall offices,without
which nothing can bc,a/«--Mag- . nitude,Colour,Figure,fntervall,Standing,Monon.
Alfo a folid Figure ol any four fquare thing hath fix fuperfkies. There are fix
Tones of all harmony, viz. y. Tones, & a. half tones which make one tone, which
is the fixt. *** * The Scale of the Number fix. Book 1 1. Of Occult
(Pbilofophy. m CHAP. X. Of the Number Stavett, a*d the Scale thereof. HTHe
number feaven is of various, and manifold power, for it confifts of one, and fix,
or of two, and five, or of three and four, and tt hath a Unity, as it were the
coupling together of two three, .- whence if we confider the feverall pfrtsfhere- °f,
and the joynmg together of them, without doubt wc (bill thereof a S by i ts
fulnef, apart ™ft full of aii Ma^ the Pjthagortans ca 1 1 it the Vehiculum of mans
life, which it doth not receive from its parts fo, as itperfeds by its proper right of
its whole, for it contains body, and foul for the bod, confifts of four Elements,
and i, "e’ndoweT with fo„ qualities : Alfothe number three refpeSs the foul, by
reafon of its threefo'd power, viz., rationall, irafcible, and con- cupi fable. The
number feaven therefore, becaufc it confifts of three, and four, joyns the foul to
the body, and thevertue of this number relates to the generation of men, and it
caufcth ma r , to , be , rc ^ civcd * formed, brought forth, nourifoed, live, and
indeed altogether to fubfift. For when the genitallfeed is received in the womb of
the woman, if it remain there feaven hours after the etFufion of it, it is certain
that it will abide there for good .- Then the firft feaven dayes it is coagu- lated,
and is fit to receive the fhape of a man : then it produ- ced! ma ure infants, which
are called infants of the feaventh moneth, e becaufe they are born the feaventh
moneth. After the birth, the feaventh hour tryes whether itwilllive or no: for that
which fiiall bear the breath of the aire after that hour is conceived will live. After
feaven dayes it calls off the reliquesofthe Navell. B x£? e f £*rca dayes its fight
begins to iriove aftertfte light .-in the third feaventh it turns its eyes, and whole
face Mfe After feaven moncths k breeds teeth.- After the lecood feaventh
moneth it fits without fear of falling : After mm ° the Of Occult tPkilofophy.
Book 1 1. the third feaventh moneth it begins to fpeak : After the fourth
feaventh moneth it (lands ftrongly, and walks ; after the fifth feaventh moneth it
begins to refrain fucking its Nurfe: After feaven years its firft teeth fall, and new
are bred, fitter for harder meat, and its fpeech is perfe&ed : After the fecond
feaventh year boys wax ripe, and then is a beginning of gene- ration .* At the
third feaventh year they grow to be men in ftature, and begin to be hairy, and
become able, and (Irong for generation .- Ac the fourth feaventh year they begin
to barnifli, and ceafe to grow taller.- In the fifth feaventh year thq- attain to the
perfedi. n of their ftrength The fixe feaven year they keep their ftrength ; 1 he
feaventh feaventh year they attain to their utmoft deferetion, and wifdome, and
the perfeft age of men. But when they come to the tench feaventh year, where
the number feaven is taken fipr acompleat number, then they come to the
common tearm of life, the Prophet fay- ing* Our age is feaventy years. The utmoft
hight of mans body is leaven feet. There arc alfo feaven degrees in the body,
which compleat the dimenfion of its altitude from the boc- tome to the top , viz.
marrow , bone, nerve, vein, artery, flefh, skin. There arc feaven, which by the
Greekj are called black members, the Tongue, the Heart, the Lunges, the Liver,
the Spleen , and two Kidnies. There are alfo feaven principle parts of the body,
the head, the bread the hands, the feet, and the privy members. It is manifeft
concerning breath, and meat, that without drawing of the breath the life doth
doth not endure above feaven hours: and they that are ftar- ved with famine, live
sot above feaven dayes. The Veins alfo, and arteries ( as Phyfitians fay ) are
moved by the feaventh number. Alfo judgements in difeafes are made with
greater tnahifeftation upon the feaventh dayes, which Phyfitians call critical!, i. t.
judiciall. Alfo of feaven portions God Creates the foul, as divine Plato witneffeth
in Timeus. The foul alio receives the body by feaven degrees. All difference of
voices proceeds to the feaventh degree, after which there is the fame revolution.
Again, there are feaven modulations of the vdyces,
Ditonus,Seniiaiconus,Diuteffaron,piapente with a tone. Dia- pente pentc with a
half time, and Diapafon. There is alfo in Ce- kftials a mod potent power of the
number feven. For feeing there are four corners of the Heaven Diametrically
looking one towards the other, which indeed is accounted a raoft lull, and
powerful! afpedt, and confifts of the number feven. For it is made from the
feventh Sign , and makes a Crofs. the moft powerfull figure of al!,of which we
fball fpcak in its due place. But this you muft not be ignorant of, that the number
feven hath a greatCommunion with the Crofs. By the fame radiation, and number
the folftice is diftant from Winter.and the Winter equinodium from the Summer,
all which are done by feven Signs. There are alfo feven Circles in the Heaven,
according to the longitudes of the Axel tree-There are feven Stars about the
Articke PoIe,greater,and Idler, called Charts iVain. alfo feven Stars called th c.
Pleiades, and feven Planets, according to thofe feven dayes .conftituting a wet k.
The Moon is the feventh of the Planets & next to us obferving this number more
then the reft, this number difpenfing the motion, and light thereof. For in twenty
eight dayes it runs round the CJompals of the whole Zodiac ^ which number of
dayes. the number feven, withies feven tearms.v/ai. from one to feven, doth
make, and fill up, as much as the feveral numbers, by adding to the Antecedents,
and makes four times feven dayes.in which the Moon runs through, and about all
the longitude, and latitude of the Zodiack . by meafuring, and meafuring again:
with the like feven of dayes it difpenfeth its light, bychangtng it; For the firft
feven dayes unto the middle as it were of the divided world, it increafeth ; the
fecond feven dayes it fils its whole Orb with light; the third by decreafing is again
concraifted into a divided Orb ; but af- ter the fourth feven dayes, it is renewed
with the laft diminu- tion of its light, and by the fime feven of dayes it difpofeth
theincreafe, and decreafe of the’^ea, for in the firft feven of the increafeof the
Moon,it is by little leffenod ; in the fecond by degrees increafed : but the third is
like the firft, and the fourth doth the fame as the fecond. It is alfo apply ed to So-
turn-, which afcendir.g fromthe lower, is the feventh Planet, which betokens reft,
to Which the feventh day is aferibed. *9^ Of Occu lt Thilofophy. Book 1 1.
wfochfignifies the feven thoulandth, wherein (as M*wit_ neffcth; the Dragon,
which is the Divcll, and Satan,bein» fclrU 6 " Ql?U bC Vr*’ “1 ,Cad a ,? eaccab,e
,ife - Moreow 2? IT-V rians . cal ‘ fcven thc nombcr of v 'rginity , becaufe he
firths that which is neither generated, or generates nei- ther can it be divided into
two equall parts , fo as to dn„^ C !i eratC ^ • ° f r an0ther nUmber repeated, or
being doubled to bring forth any other number of it felf which w SS£ h ?r nds f
the n r bcr *«■/£>. ■/£> Illicitly the firft bound of numbers, and therefore they dedica-
v vc a to CpA,las l II hath alf0 in Re,i ei° n moft potent figns of its efteem , and it
is called thc number of an r H > C amon 6 ft Hebrews to fwear is called Septe-
nare, ( t.e.) to proteft by feven. So Abraham, when he made a ^Tenant with
Abimtltch. appointed feven Ewe Lambs for ?Al3 ct h.‘” ° ClllCd,h ' ”**"* orof O
thrice, and ft nr times bleffcd ! f!L S fou1, u nd bod ^ Thc fcventh the Creator
refted S L a l r ; n ^ th v ed3 }: 0freft; h ?«^«tha 7 t Chrifltreft- !i?ln h 'i y !" tb ? 8
ravc - Alfo this number hath agreat communion with the Crofs, as i, above
(hewed, asalfo wkh bSSS*V ?r ln o Chnft ,s 3,1 our blclTednefs, reft, and felicity •
befides.it is moft convenient in purifications. Whence A odd “V ™ forthwith imo t
hc b,*ttc pcntancc, Book 1 1. Of Occult Thilofopljy. pentance, and
remiffion .• Hence was ordeined the feaventh years repentance for every
fin^ccording to the opinion of the wife man, faying. And upon every (inner feaven
fold : Aifo the feaventh year there were granted remiffions, and after fail feaven
years there was giving a full rcmiffion, as is read in Levitictu. And Cbrift with
feaven petitions finifhed his fpeech of our fatisfa&on i hence aifo it is called the
number of liber- ty, becaufethe feaventh year the Hebrew fervant did challenge
liberty for himfelf. It is aifo moll futable to divine praifec. Whence the Prophet
(aith , Scaven tiroes a day do I praifc thee, becaafe of thy righteous judgements. It
is moreover called the number of revenge, as (aith the Scripture, and Cairn (hall
be revenged feaven fold. And thcPfalmift faith. Ren- der unto our Neighbours
feavenfold into their bofome, their reproach. Hence there are feaven
wickednefles, as faith Solo- men, and feaven wickeder fpirits taken, are read of in
the Got pell. It fignihes aifo the time of the prefent circle, becaufe it isfinifhed in
the fpace of feaven days. Aifo it is confecrated to the Holy Ghoft, which the
Prophet Ifaiah deferibes to be feaven fold , according to his gifts, v'ik.. the fpirit
of wifdom,
and undemanding, the fpirit of counfell, and ftrengtb, the fpirit of knowledge,
and holinefs, and the fpirit of the fear of the Lord, which we read in Zaehariak to
be the feaven eyes ofGod. There are aifo feaven Angells fpirits (landing in the
prefence of God, as is read in Tobias, and in the Revelation ; feaven Lamps did
burn before the Throne of God, and feaven golden Car.dlefticks, and inthemidle
thereofwasonehketo the fon of man, and he had in his right hand feaven Stars.
Aifo there were feaven fpirits before the Throne of God.and feaven Angclls.ftood
before the Throne, and there were given to them feaven Trumpets. And he faw a
Lamb having leaven horns, and feaven cyes.and he faw che book fealed with
feaven Seales, and when the feaventh ftal was opened, there was made (i- lence
in heaven. Now by all what hath been faid, it is appa- rent that the number
feaven, amonglt the other numbers, may _ defervedly be faid to be moft full of all
efficacy. Moreover, the number feaven hath great conformity with the number
Oj - twelve • ip8 Of Occult Thilofopty. Book II. twelve ; Fot as three, and four
make feaven, fo thrice fonr make twelve, which are the numbers of the celeftiall
Planets, and (igos, rtfulting from the fame root, and by the number three
partaking of the divinity, and by the number four of the nature of inferiour
things. There is in facred writ a very great obfervance of this number, before all
others, and many,' and very great are the myfteries thereof; many we have de-
creed to reckon up here, repeating them out of holy writ, by which it will eafily
appear, that the number leaven doth fignifie a certain fuloefs of facred
mytteries.For we read in Qenefit,x\at the feaventh was the day of the reft of the
ford; & Enoch, a pi- ous, holy man, was the feaventh from Adam, and that there
was another feaventh man from Adam , a wicked man , by name Lantech, that
had two wives ; and that the fin of Cam Ihould be abolifhed the feaventh
generation .• As it is written, Cain (hall be punifhed feaven fold : and he that (ball
(lay Cain, lhall be revenged feaven fold, to which the Matter of the Hiftory
collects, that there were feaven fins of Cam. Alfo of all clean beafts feaVen , and
feaven were brought into the Ark, as alfo of Fowles .• • And after feaven days
the Lord rained upon the Earth, and upon the feaventh day the fountains of the
deep were broken up. and the waters cove- red the Earth. Alfo Abraham gave to
lAb'tmclech feaven Ewe Lambs : and Jacob ferved feaven years for Leah , and
feaven more for Rachel : and feaven dayes the people of Ifrael be- wailed the
death of Jacob.) Moreover, we read in the fame place, ©f feaven Kine , and feaven
Ears of Corn, feaven years of. plenty, and feaven years of fcarcity. And in Exodus,
the Sab- both of Sabboths, the holy reft to the Lord, is commanded to be on the
feaventh day. Alfo on the feaventh day Mofes ceafed to pray. On the feaventh day
there lhall be a folemnity of the Lord, the feaventhyear the fervantlhall go out
free: feaven dayes let the Calf, and the Lamb be with ics damm ; the fea- venth
year let the ground that hath been fown fix years, be at reft.-the feaventh day
lhall be a holy Sabb >th,and a reft; the lea* vehth day, becaufe it is the Sabboth,
(hall be called holy. In Leviticus the feaventh day alfo lhall be more obierved, and
be be more holy : and the firft day of the feaventh moneth (hall fbc a Sabboth
of memoriall. heaven dayes (hall the fecrifices be offered to the Lord, fcaven
dayes (hall the holydaycsof the Lord be celebrated, feaven dayes in a year
everlaftingly in the generations. In the feaventh monech you (hall cele- brate
fcafts, and (hall dwell in Tabernacles fcaven dayes; feaven times he (ball fprinkle
himfeif before the Lord, that hath dipped his finger in blood; be that is cieanfed
from the Lc- profy,(haII dip (eaven times in the blood of a fparrow : feaven days
(hall (he be wafhed with running water, that is menftru- ons ; feaven times he
(hall dip his finger in the blood of a bul- lock; feaven times 1 will finite you for
your fins; In*Z)f#- ttronomj feaven people poffefled the Land of proraifc. There is
alfo read of a feaventh year of remiffion, and fcaven Candles fct up on the South
fide of the Candlefticks. And in Numbers it is read, that the fons of Ifrael offered
up feaven Ewe Lambs without fpot, and that feaven dayes they did eat unleavened
bread, and that fin was expiated with feaven Lambs, & a Goat, and that the
feaventh day was celebrated, and holy, andjthe firft day of the feaventh moneth
was obferved , and kept holy, and the feaventh moneth of the feaft of
Tabernacles, & feaven Calves were offered on the feaventh day, and Baa/am c-
refled feaven Altars ; feaveo dayes Alarj the filter of 4*r*n went forth leprous out
of the Camp, feaven dayes he that tou- ched a dead Carkafs was unclean. And in
foptu* fcaven priclts .carried the Ark of the Covenant befoie the Hoft, and feaven
dayes they went round the Cities, and fcaven crum- ?pets were carried by the
feaven Priefts,and on the feaventh day . the feaven Priefts founded the Trumpets.
And in the book of fudges, esibeffa raigned in Ifrael fcaven years, Samffe* kept
his nuptialls feaven dayes, and the feaventh day he pptfoQ&A -Riddle to his wife,
he was bound with feaven green withs. feaven locks of his bead were lhaved off,
feaven years were the.chiidrcn pf Ifrael ojppreffed by the King of LAfadm- Ao4 in
the booksof the Kings. Elias prayed feavenrimes, and ac the feaventh rime,
behold a little cloud S feaven dayes the children of Ifrael pitched over againft the
Syrians, and in the O 4 fea- feaventh day the battel! was joyned .- feaven years
famine was threatened to David for the peoples murmuring ; and feaven times
the child neefed, that was raifed by Elijba, and feaven men were crucified
together in the dayes of the firft harveft . N adman was made clean with feaven
wafhings by Elijba, the feaventh moneth Cjolias was flain. And in Hefter we
read, that the King of Perjia hid three Eunuchs: and in Tobias feaven men were
coupled with Sara the daughter of Rafutl: And in Daniel Nebucadnezzars Furnace
was heated feaven times hotter then it was ufed to be, and feaven Lions were in
the den, and the feaventh day came Nebucadnezzar, In the book of Job there is
made mention of feaven fonsof Job, and feaven dayes and nights Jobs friends fate
with him on the Earth ; and in the fame place. In feaven troubles no evil I fhall
touch thee. In Ezra we read of Artaxtrxes his feaven coun- fellers : and in the
fame place the trumpet founded : the fea- venth moneth of the feaft of
tabernacles were in Ezraes time, whileftthe children of Ifrael were in the Cities:
and on the fiift day of the feaventh moneth Efdras read the Law to the people.
And in the Pfalmes David praifed the Lord feaven times in a day.: filver istryed
feaven times ; and he renders to our neighbours feaven fold into their bofomes.
And Solo- mon faiih, that wildom hath hewen her felf feaven Pillars; feaven men
that can render a reafon, feaven abominations which the Lord abhors, feaven
abominations in the heart of an enemy, feaven overfeers , feaven eyes beholding.
I/aiah numbers up feaven gifts of the Holy Ghoft, and feaven wo- men Avail take
hold on a man. And in Jeremiah, A he that hath bom feaven, languilbeth, Ihehath
given up the ghoft. In Ezekiel, the Propher continued fad for feaven dayes. In Za-
thariah feaven lamps, and feaven pipes to thofe feaven lamps, and feaven eyes
running to and fro throughout the whole Earth, and feaven eyes upon one ftorie,
and the fall ofthe feaventhfda’y is turned into ioy. And taAiicdht feaven ihep-
herds are raifed agaioft the Affyriaos. Alfo in the Gofpei we 201 Book 1 1. Of
Occult Thilojophy . er, feaven words of Chrift upon the crofs, feaven words of
the bleffed Virgin eJMary, feaven loaves diftributed by the Lord, feaven baskets of
fragments . leaven brothers having one wife, feaven dilciplcs of the Lord that
were fifhcrs, feaven water pots in Cana of Galile, feaven woes which the Lord
threatens to the Hypocrites, feaven divela call out of the un- clean woman, and.
feaven wickeder diveils taken in after that which was call out. Alfo feaven years
Chrift was fled into Egypt ; and the feaventh hour the Fevour left the Governors
fon. And in the Canonical! Epiflles, James dclcribes leaven degrees of wifdom, and
Peter feaven degrees of Vertues, And in the Ails are reckoned feaven Deacons,
and feaven difei- ples chofen by the Apoftles. Alfo in the Revelations there are
many raylleries of this number for there we read of feaven Candlefticks, feaven
Stars, feaven Crowns, feaven Churches, feaven Spirits before the Throne, feaven
Rivers of Egypt , feaven Seales, feaven Markes, feaven Horns, feaven Eyes, feaven
Spirits of God, feaven Angels with feaven Trumpets, feaven horns of the Dragon,
feaven heads of the Dragon, which had feaven Diadems : alio feaven plagues, and
feaven Vials, which were given to one of the feaven Angclls, leaven heads of the
fcarlet Bead , feaven Mountains , and feaven Kings fitting upon them, and feaven
thunders uttered their voyces. Moreover this number hath much power, as in
natu- rall , fo in facred , Ceremonial), and alfo in other things : therefore the
feaven days are related hither, alfo the feaven •Planets, the feaven Stars called
Pleiades, the feaven Ages of the World the feaven changes of man, the leaven
liberall Arts, and fo many mechamck , and fo many forbidden , feaven Colours,
feaven Metalls, feaven holes in the head of a man, feaven pair of nerves, feaven
Mountains in the City of Rome, feaven Romane Kings, feaven CivillWars, feaven
wife men in the time of Jeremiah the Prophet, and feaven wife
men of Cjreece. WfoRome did burn feaven days by Nero. By feaven Kings were
flain ten thoufand Martyrs. There were feaven (Lepers, feaven principall C hurches
of Rome, and fo many Monafterics did Gregory build .• So many foos Saint
Felicity brought brought forth there were feaven Eledors of the Empire
appointed, and feaven folemn Ads in crowning the Empc- roar ; the Laws in the
Teftament require feaven witnefles, there ate feaven civill puni(hments, and
feaven canonical!. and feaven canonicall hours, the prieft makes feaven obey-
(ances in the Mafc ; feaven Sacraments, and feaven orders of the Clergy, and a
boy of feaven years may be ordained by the leffer order, and may obtein a
benefice fine Cur a. There are feaven pcnitentiall Pfalmes,and feaven commands
of the fecond table, and feaven hours were esfdam, and Eve in Pa- radife, and
there were feaven men foretold by an Angell be- fore they were born, viz.. Ifmael,
lfaac\Sampfon, Jeremiah, John 'Baftifi , James the brother of the Lord, and Chrifi
Jefu*. Laftly, this number is moft potent of all, as in good, lb evill ; of this Livjf.hc
moft ancient Poet lang, The feaventh light is come, soul then all things T
dbfolve the father of all light begins The feaventh’ s of all things original/. The
Srfi fenventh, fenventh Jenven we call PerfeQ , frith fsaniring Stars the heaven’s
volt/d. And with at manj circles is round roll’d. The In the ori^t-l
Ararka. NfiniOK nail world. I i <JK»P0t TS\ ^KDD ^NSD Zaphiel. Zadkiel. I
CamaeL Raphael In tfie Incell i giblc world. DHKD . Mara. rhc Sun* Saturn.
The Swan. The Sea-calf. The Lion. Gold. 1 he Car. bunde. The Vultur. The
Pike. The Wolf. Iron. - TheDia- In the Ele- mentary world. I he Onyx The
heart, fhe right eye. 2 Affer Ehcle Vkhu Gabriel, Seven Planets. The
Moon. Seven B itds of the Planets. Seven Fifti of the The Owlc. The Sea-Cat
Seven Animals of. the Planets. | Seven Metals of the Manets. i Seven Stones of
the | Seven intcgrall Jllcprivy I members diftribu- members. The left hand. Thc
kftfoot. ted to the Planets. The left no- The month. The left eye. Seven holes of
the fti ill. * head diftributed to the Planets. I Seven habitations of internals,
which Rabbi Jofeph of Caftiliarhc Caba- lift deferibes in the Garden of Nuts. I
WaNn SkS’O Hanici. Michael. mo ■/£> **. * . aan Venuj. Mercury. The
Dove. The Stork. Thimallus.'- The Mullet. The Goat. The Ape. Copper. •
Quick filver. The Emrald. The Achates. 202 Of Occult (Philofophy. Book
1 1. CHAP. XI. Of the number of Sight, and the Scale thereof. T He
TjithagoriansczW eight the number of juft ice , and fulnefs : firft, becanfe it is firft
of all divided into num- bers equally even, viz, into four, and thatdivifion is by the
famereafon made into twice two, viz. by twice two twice ; and by reafon of chis
equalicy ofdivifion, it took to it felf the nameofjuftice, but the other received the
name, viz. of ful- nefs. by reafon of the contexture of the corporeal! folidity ,
fincc the firft makesafolid body. Hence thatcuftome ofOr- phesu, fwearing by
eight dieties, if at any time he would be- feech divine juft ice, whofe names are
thefe. Fire, Water, Earth, the Heaven, Moon, Sun, Phanes, the Night. There are
alfo only eight vifible Spheres of the heavens: alfo by it the property of corporeall
nature is fignified which Or- phew comprehends in eight of his Sea fongs. This is
alfo called thecovenanc or circumcifion, which was commanded to be done by
the Jevees the eight day. There were alfo in the old Law eight ornaments of the
Prieft viz a breaft-plate.a coat, a girldle, a myter.a robe, an Ephod, a girdle ol the
Ephod, a golden plate; hither belongs the number to eternity, and the end of the
world, becauleic follows the number feven, which is the myfterie of time : hence
alfo the number of bkfifednefs ; for Chrifttea- cheth fo many degrees ol
blelfednefres,as you may fee in Ma- thew : It is alfo called che number of fafety,
and confervation, for there were fo many fouls of the fons ol fejfe, from which
David was the eighth A\(o Zacharias. the father of John, re- ceived his fpcech the
eighth day. 1 hey fay this number was de- dicated to Dionyfiui , becaufc he was
born the eighth moneth, in everlafting memory whereof, Naxos the I land was
dedicated to him, which obtained this prerogative, that only the wo* men of
Naxos fh uld fafely bring forchin the eighth moneth, and their children fhould
live, whereas the children of che eighth moneth in other Nations dy, and their
mothers then bringing forth are in manifeft danger. The 77 # Scale of the
Number eight. Of Occult ThilofopJy. Book 1 1. CHAP. XII. Of the
Number of Niue, and the Scale thereof. T Hc number nine is dedicated to the
Mufes, by the help of the order of the Celeftiall Spheres , and divine fpirits .•
Hence there are nine movable Spheres, aod according to thofe there are nine
Mufes, viz. Calliope, Urani3, Polymnia, Ter- pfichore,Clio, Melpomene, Erato,
Euterpe, Thalia, which nine Mufes indeed are appropriated to the nine Spheres, fo
that the flfft refembles the fupreme Sphere, which they call Primum mo. Me , and
fo defeending by degrees, according to the written order, unto the I aft, which
relembles the Sphere of the Moon,fo, viz.. Calliope is appropriated to the Primum
mobile -, Urania to the Starry Heaven, Polymnia tojWwrw.Terpfichore.to Jupiter,
Clip to Mars, Melpomene to the Sun, Erato to Venue , Eu- terpe to Mercury, Thalia
to the Moon. There are alfo nine orders of bleffed Angels, vw. Sera- phim,
Cherubim, Thrones, Domination, Powers , Vertues, Principalities , Archangels,
Angels, which Ezekiel figures out by nine Stones, which are the Saphir, Emrald,
Carbuncle, Bcrill,Onyx, Chryfolite, Jafper, fopaze , Sardis; This number hath alfo
a great, and Occult myftcrie of theCrofs ; For the ninth hour our Lord Jefus Chrift
breached out his Spirit. And in nine dayes the Ancients buryed their dead, and
info many yeers they fay Minca received Laws from Ju- piter in a Cave; whence
this number was moft efpecially taken notice of by Homer , when Laws were to be
given, or an- fwers were to be given , or the fword was like to rage. The A
ftrologer9 alio take notice of the number nine in the Ages of men, no otherwife
then they do of feven, which they call, Climadeiicall years, whch are eminent for
fome remarkable change. /Yet fometimes itfignifies imperfednefs, and
incompleacncfs,becaufe it doth not attain to the perfecti- on of the number ten,
but is left by one, without which it is deficient, as Auftin interprets it of the ten
Leapers : Neither is the longitude of nine Cubits of Og King of Balan,whQis a type
of the drvel, without a myftcrie. The the Seale of the Number nine. 210
Of Occult fphdofophy. Book 1 1 . CHAP. XIII. Of the Humber Ten, ard the Scute
thereof \ T H E number ten is called every number, or an univerfall number,
compfeat,fignif) ingthc full courfe of life : for beyond that we cannot number, but
by replication; and it either implies all numbers within it (elf, or explains them by
it felf, and its own, by multiplying them .* wherefore it is accounted to be of a
manifold Religion, and power, and is applyed to the purging of fouls. Hence the
Ancients called Ceremonies Denary, bccaufc they that were to be expeded, and
to offer facrifioes, were to abfiain from fome certain things for ten dayes. Whence
amongft the Egyptians ie was the cuftomeror him that would facrifice to Jo, tofaft
ten dayes before, which lAputeius certifies of himfelf, faying, >Jt was commanded
that I mould for the fpaceof ten dayes refrain all meat, and be fading. There are
ten fanguine parts of man, the Menftrues , the Sperm , the Plafmatick fpirit,
theMafs, the Humours, the Organicall body, the vegetative part, the fenficivc part,
reafon, and the mind. There are al- io ten fimple integrall parts conftituting man,
the bone, cartilage, nerve, fibre, ligament , artery, vein, membrane, flcfli, skin.
There are alfoten parts of which a man confifts intrinfecally; The fpirit, the brain,
the lungs, the heart, the liver, the gall, rhe fplecn, the kidnies, the tefticles, the
Matrix. There were ten Curtains in the Temple, ten firings in the Pfaicery ; ten
muficall inftruments with which Pi’alms were fang , the names whereof were,
Neza, on which their Odes were fang, Nablum, the fame as Organs, Mizmor , on
which the Pfalms, Sir, on whichxhe Canticles, Tehila, on which O* rations,
Beracha, on which Benedidiions , Halel, on which Praifes, Book 1 1. Of Occult
(philofophy. 211 Praifes : Hodaia, on which Thanks, Afrc on which the Felici-
ty of any one , Hallelujah, on which the praifes of God only, and Contemplations.
There were alfo ten fingers of Pfalms, viz* Adam, ^Abraham, CMelchifedech,
Mofea , Afaph, Da - vid, Solomon , and three fons of Chora , there are alfo ten
commandcmcnts ; And rhe teiith day after the afeenfionof Chrift the Holy Ghoft
came down. This laftly is the number , in which Jacob wreftling with the Angel all
night overcame, and at the rifing of the Son wasbldfed, and called by the name of
Ifrael. In this number Jojbua overcame thirty one Kings,, and 7) avid overcame
GolLth , and the Phil (lines , and Daniel cfcaped the danger of the Lions. This
number alfo is as circular as unity, becaufe being heaped together, returns into a
unity, from whence it had , r its beginning, and it is the end, and perfection of all
num- bers, and the beginning of tens. As the number ten flow* back into a unity,
from whence it proceeded fo every thing that is flowing is returned back to that
from which it had the beginning of its FJux. So water returns to the Sea, from
whence it had its beginning, the body returns to the Earth, from whence it was
taken : time returns into Eter- nity, from whence , it * flowed , the fpiric fhall
return to God that gave it ; and laftly every creature returns to no- thing, from
whence it was created , neither is it fupporr- cd but by the word of God , in whom
all things are hid ; and all things with rhe number ten, and by the number ten,
make around, as faith 'Procltu, taking their beginning from God, and ending in
him. God therefore tlm firfl unity, or one thing, before he communicated himfelf
to inferiours, diffufed himfclf firft into the firft of numbers/ viz,. The number
three, then into the number ten, as into ten Idea's, and meafuresof making all
numbers, and all things, which the Hebrews call ten Attributes, and account ten
divine names; For which catrfe there cannot be a further number. Hence all tens
have fome divine thing in them, and in the Law are required of God as his own,
together with the firft fruits, as the origi- nal! of things, and beginning of
numbers, and ever tenth is Pa as / 212 Of Occult (Philofophy. Book 1 1.
as the end given to him, who is the beginning, and end of all things. , r * \ > »
vv “ * <• * * ."«.*'•' k *■/£> «» ■/£> 'v •• - ^ •’* V w » ’ • f k i . J 4 • / ► < • • • " i • < • • • " i •
^ . ''V ’ ( • .. * «_ * . ' r ■/£> ' . &«/* 0 / the Number ten. The The Scale of the
Number jjl* j I *n»in»nin» nh ini , The name Jehova of ten letters col- The Name
Jehovah of ten 8 I lefled. letters. I nrw rrrv* . - . Eheie. Iod Jehovah. Jehova Elt
ms naan him - K ether. Hechmah. iTJ’3 Binah. n the in-'Seraphim. Icherubim.
Htfones. elligible Hafoth ba-lophanim. Aralim. Jophicl. . Zaphkicl. Jcttcrt.
Mccattron* i efchuhha-'M^eJVtSre HcPrimumlrhc Zodiake. turn. In the B. |
lementary A Dove, woild. i ALibard. A Dragon. Brain. Bl. *l3’JD»n*?N
Elohim gibor. m&jMk • rrroi Ccburah. . Domina- tions. Haimal- Um.
Zadkiel. Powers. Seraphim. Camael. Zedeck. The {phere of Jupiter. Madim.
The Sphere of Mmts k An Eagle. i X < Liver. Gall. R cvengers of wicked-
nefs. Juglets. mtCX D’n*?K T"he name of The name Elohim Sabaoth. with
ten letters * VThH PE Adonai Sabaoth. Sadai* mc lech. . r c .. . n | ma^a r ' n
%e ^ aoA - od, Woi Malchotb, I Ten names of Ten orders of th blcflcd
according t DionyHus. i Ten orders of th blcfled according t< the traditions o
men. Ten Angels ruling Blefled fouls. Iffim. The foul ofMeffiah
Principalities. Elohim. Haniel. 4 cn Animals con fecrated to the Gods.
Genitals. Matrix. • Ten parts intrude H cart. Kidnyes ■/£> ii 6 Of Occult
Tbilofophy. Book 1 1. CHAP. XIII. Of the "Number eleven. And the number
twelve-, with a double Scale of the Number twelve (fabiliflicall, and OrphicaU. r
T"'HE number eleven as it exceeds the number ten , which is the pumber of the
commandements, fo it fab fliorc of the number twelve, which is of grace and
perfedbon, there- fore it is called the number of fins, and the penitent. Hence in
the tabernacle there were commanded to be made eleven Coats of hair which is
the habit of thofethat are penitent, and lament for their fins, whence this number
hath no Com- munion with Divine or Celeftiall things, nor any attraftion, or fcalc
tending to things above .• neither hath it any reward* but yet fometimes it
receives a gratuitous favor from God, as he which was callcd.the eleventh hour to
the vineyard of the lord, received the fame reward as thofe who had born the
burden , and heat of the day. Now the number twelve is divine, and that whereby
the Celeftials are meafured ; itisal- fo the number of the Signs in the Zodiack.
over which there are twelve angels as chief, fupported by the irrigation of the
great name of God. In twelve yeers alfo Jupiter perfedb his courfe, and theMoon
daily runs through twelve degrecs.There are alfo tyyelve chief joynts in the body
of man,t/«. in hands,elbones moulders, thighs, knees, and vertebra: of the feet.
There w alfo a great power of the numberTwelve in divine mvftcries God chok :
twelve families of Ifrael, and fet over them twelve Princes; fo many ftones were
placed in the midd of Jordan. and God commanded that fo many ftiould be fet on
the bread ofthe Pried; twelve Lyons did bear the brazen Sea that was made by
Solomon ; there were fo many fountains in HeJim and fo many fpies fent to the
land of promife , and fo many Apoitlcs or Chnlt fet over the twelve tribes, and
twelve thou- fand people were fet apart andchofen ; the queen of Heaven
crowned with twelve Scars, and in the Gofpel twelve baskets of a Book 1 Of
Occult (Pkilofophy. *17 of the fragments were taken up , and twelve Angels
arefee over the twelve gates of the City, and twelve (tones of the heavenly
Jerufklem. In inferior things many breeding things proceed after this number; fo
the Hare and Coney being moftfniitfull, bring forth twelve times in ^et. ^d thc
Camrad is fo many moneths m breeding* and the Pea- cods brings forth twelve
Eggs. Tbt The Scale oftheNumber twelve. names of God rt letters. , ,
great name rournedjnm’ .inn* back Into twelve banners. I 1 ? I »”»pn :Scd He
m» ’mn ' n*m vnn Twelve orders of thejSeraphim. Cheru- Thrones. Domlna-
Powers. Vermes, blcflcd Spirits. bim. * cion*. Twelve Angels ruling o* MalchJ-
^fmodel Ambriel Muriel. Verchiel. Hamalfci. verthefigns. dlel. i Twelve Tribes.
Dan. Ruben. Judah. iManaflch* l After. plweon. Twelve Prophets. Twelve
Apoflles. Twelve Moneths. Twelve Plants. achias iThadeus. Amos. Hofca.
Micha. John. p«cr. . Andrew. Leo. Virgo. July. Auguft. Upright Bending
Comfrey. Lady’s Calamint. r ^ Vervain. Vervain. . . Seal.
aCiprrnrn p Fa«her,SeB,Holy Ghoft. Martyrs Archin- dnaditel Hana<l G»biel.
Batthiel Zabulon. Ephraim Benjamin. Napthalln Gad. Obadiah. Zrphaniah ^ a *
ium ' [Habakuk Jo cl Matthew. James t yonger. Aquarius, Pjfces. Scorpius
lementall A A anuary. ' O&ober Novcmb Dragon wort. vtugwort. p
Chryfo- prafu*. Cry ft all Berill. lAmethyft Hyacinth Genitals. The hams
Virchtt. Apo^ InfidtU.! world Of Occult tphilofophy. Book 1 1 The
Orphical Scale of the wclve Del p^ilaj Venus Taurus. Gemini. Cancer rwclve
mo- Marti, cths.’ I Twelve con. TheOwle Dove, feasted birds. I row. Laurel!
Acfculus. B reft The HeairlTfic Bell; Book 1 1. Of Occult Vhilofophj. ill
Number twelve. Vulcan. Mata. 1 Diana. Vefla funo. Neptune. [in the in-
eligible world. Libra. Scorphis. Sagittari- us. Capricorn Aquarius. Pjfce*.
In the Ce left, ’all world. In tho E- 1cm entail world. September. oa^cr.
Norem- ber. Decem- ber. January. February. Goofe. Pie. Daw. Heron.
Peacock. Swan. Afle. a Lyon. | . * * I Skeep. Horfe. 1 « * O M r j Dog-
tree. 3 l Plne.tree. jUn-thom - Elm. tree. Genitals. (Hamnes. ' 1 Knees, J
Leggs. Feet. In the lef- fer World • CHAP. 222 Of Occult
(pbilojopky. Book 1 1. CHAP. XV. Jill' Of the Numbers Vehich are above
twelve y and of their powers ^tnd vertues . * * # i •THE other numbers alfo
which are above twelve, areen- i. dowed with many, and various effects, the
vertues where- of you mud underftand by their originaII,and parts, as they are
made of a various gathering together of fimple numbers, or maner of
multiplication. Sometimes as their bonifications arife from the leflening, or
exceeding of another going before.e- fpecially more perfedf,fo they contain of
themfelves the (igns of certain divine myfteries. Soyoufeethethirdnumbera-
boveten,fliews the myfteries of Chrills appearing to the Gen- tiles, for the
thirteenth day after his birth a Star was a guide to the wife men. The fourteenth
day doth typifieChrift,who the fourteenth day of the firft moneth was facrificed
for us; upon which day the children of Ifrael were commanded by the Lord to
celebrate the Palfeover. This number c Mathew doth fo carefully obferve, that he
pafTcd over fomc generations, thac he might every where obferve this number in
the generations of Chrift. The fifteenth number is a token of fpirituall afcen- T v
Gons, . therefore the fong of degrees is applyed to that in fifteen Pfalmes. Alfo
fifteen yeers were added to the life of — King He&kiah : and the fifteenth day of
the feventh moneth ' was obferved . and kept holy. The number (ixteen, the
Pytha- gorians call the number offelicity. It alfo comprehends all the : * i J
rophetsofthe old Teftament.and the Apoftlcs.and Evange- lifts of the new.The
number eighteen, and twenty.Divines in- terpret ro be unhappy, for in the former,
Ifrael fervtd Eglon King of Moa/i- in the other Jacob ferved, and Joftpk was fold.
c; jt j .And liftiy.amongft creatures that have many feet, rhere is none that hath
above twenty feet. The twenty two fignifies the ful- nefsofwifdom.and fo many are
the Characters of the Hebrew letters, and fo many Books doth the old TeftaVnent
contain. To the number twenty eight, the favour of the Moon vis dc- figned.
Book I I. Of Occult Tbilo/opby. figned, for the motion thereof is diftanc from the
courfeofo- ther Scars, & as ic were alone is completed the twenty eighth day,
when ic returns to the fame point of the Zodiaks from whence it came. Hence
twenty eight Manfionsof rhe Moon, having lingular vertue, and influence, are
numbred in the hea- vens. The
number thirty is memorable for many my Aeries, OurLord JefusChrift was
baptized fhe thirtieth yeer of his Age, and began to do miracles, and to teach the
Kingdom , of God. Alfo John 'Baptijl was thircy yeers old when he be- gan to
preach in the wildernefs, and to prepare the wayesof the Lord. Alfo Ezek.itl at the
fame Age began to prophecy-and Jofeph was brought out of Prifon on the
thirtieth yeer of his Age, and received the government of Egypt from Pharoah-
The number thirty two, the Hebrew Doftors aferibe co wif- dom,and fo many
paths of wifdom are deferibed by Abrahatf*. But the Pythagorians call this the
number of Juftice, bccaufe ic i9 alwaies divifible into cwo parts, even unto a unity.
The number fourty, the Ancients did honour with great obfervati - on, concerning
which they did celebrare the feaft rclfaroften : It is faid that it doth conduce to
the account of birth, for io fo many daies the feed is fitted, and transformed in
the womb, untill it be by its due, and harmoniacall proportions brought unto a
perfect orgamcal! body, being difpofed to receive a ra- tional! font. And fo imny
dayes they fay women be , after they have brought forth, before all things are
letled within them, and they purified, and fo many dayes infants refrain from
fmiling, are infirme, and live with a gieat deal of * hazard. This alfo is in Religion
a number of expiation, and penitcncy, and figr.ifying great mylleries. tor in the
time of the deluge the Lord rained fourty dayes, and nights upon the earth : The
children of Ifrael lived fourty yeers in the wilder- nefs; fourty dayes the deftrud.on
of Nineveh was put off. The fame number was accounted as holy in the falls of
the Saints ; For Mofes, Elias, and Chrift failed fourcy dayes. ChrtAjvas carried
fourty weeks in the womb of a Virgin, Chrift tarryed fourty dayes after his birth at
Bethelem before he was prefers ted in theTemple; He preached fourty months
publicklyAmlay . fs 224 Of Occult tphilojbphy. Book! I. fourty hours dead
in the Sepulchre, the fourtieth day after his refurredion he afeended into heaven,
all which Divines fay, were not done without feme occult property, and myftcrie
of this number. The number fifty fignifies remiffion of fins, of fervitudes.and alfo
liberty. According in the Law, on the fif. ' ticth year they did remit debts, and
every one did return to his own pofleflions. Hence by theyeer of fnlnlee^nd by th
ePfalm of repentance it (hews afign of indulgency, and repentance. The law alfo,
and the holy Ghoft we declared in the fame .• For the fiftieth day after I froth
going forth out of Egypt, the Law was given to Mofts in mount Sinai: The fiftieth
day after the refurredion,the holy Ghoft came down upon the Apoftles
inmountSion; Whence alfo it is called the number ot grace, and attributed to the
Holy<Shoft. The number fixty, was holy to the Egyptians,
foritispropertotheCrocodile.thatasftie in fixty dayes brings forth fixty eggs,and fo
many dayesfits on them, fo flic is faid alfo to live fo many yeers , and td have fo
many teeth : and fo many dayes every yeer to reft folicary without any meat. The
number feventy hath alfo it* myfteries.for fo many yeers the fire of the facrifice
in the Baby- lonian Captivity lay under the water, and was alive fomany yeers
Jeremiah foretold the definition of the Temple,and fo many yeers the Babylonian
Captivity endured.and in fo many yeers the defolation of Jerufalem was
finilhed.Alfo there were feventy Palms in the place where the children of Jfrael
pitched their Tents. The Fathers went down to Egypt with feventy fouls. Alfo
feventy Kings with their fingers, and toes cut off did gather meat under the table
of Adonibe*,eck ^ feventy fons came forth of the loins of Jtas, feventy men, a II
ions of Jtrofeye nty weights of filver were given to Abimdtch, and fo many men
Abimelech (lew upon one ftone ; Abdon had feventy fons, and Nephews.who rod
upon fevenry Foals of Aflcs ; Solomon had k'venty thoufand men. which carried
burdens. Seventy fons of King tsihab were beheaded in Samaria (eventy yeers, ac-
i cording to the Pfa/mift , are the Age of man. Lamich (in\\ be avenged feventy
feven fold ; Thou (halt forgive thy brother »f he offend agair.ft thee, feventy feven
times. Alfo the number fevenry feventy feven times. Alfo the number feventy
two was famous for fo many languages, for fo many Elders of the Synagogue,
forfo many interprets of the old Teftament.for fo many Difci. pies of Chrift : It
hath alfo a great Communion with the number twelve;- he nee in the heavens,
every fign being divided into fix parts, there refult feventy two fives, over which
fo ma- ny angels bear rule; and fo many are the names of God; and every five is
fet over one Idiom with fiicb efficacy, that the Aftrologers, and Phyfiognomifts
can know from thence from what Idiom every one atifeth. Anfwerable to thefe are
fo many manifeft joy nts in mans body, whereof in every finger and toe there are
three, which together with the twelve Prin- cipal reckoned before in the number
twelve make up feventy two. The number a hundred in which the fheep that was
found, was placed, which alfo paflethfrom the left hand to the right ,is found holy
: and becaufe it confifts of tens it (hews a conipleat perfeftion. But the
Complement of all numbers is a thoufand which is the four fquare meafure of the
number ten, fignifyingacompleac, andabfolutcperfcaion. There ate al- fo two
numbers efpecially celebrated by Plsto in his Repot, and not difaUowed by
eArifittU in his Politicks, by which great mutations in Cities arc foretold •• Thefe
are thcjfcjuare often, and the four fquare meafure thereof, -w*. the fourty four
above a hundred, and feven hundred twenty eight above a thoufand, which
number is fatall ; to which when any City,** Common Wealth-hach attained, it
(ball afterward with acom- pleat four fquare meafure decline : buc in (quares it
undergoeth a change, but for thebetcer, if it be governed with prudent
difeipfine, and then it (haH not with fate , but imptudewy fall. And let thus much
fufficc for numbers in particu- lar . 1 ' : ’ ■/£> CHAP •to • 4* » t J . 21 6 Of
Occult tPkilofophy. " Book 1 1' CHAP. nv. Of the notes of numbers, placed in
certain gefluringsi I Have often read in books of Magicians, and their works, and
experiments certain, wonderful, & as they feemed to me ridiculous gefttirings,
and 1 did think they were certain occult agreements of the divels.by reafon of
which I did reied them .• but after I did more ferioufly examine the matter, then I
did prefendy underftand that they were not the compafls of divcls ; but that
there lay in them the reafon of numbers, by which the ancients did by the various
bending forward, and backward their hands, and fingers reprefent numbers, by
whofe geftunngs the Magicians did filcntly fignific words un- known by found,
various with numbers, yet of great vertue, T Cd t0gC ^r- and Sometimes fhinged,
and ^ M Tu! Cd . CC " orfh, P Gods that rule over the worW. The rites whereof
iMartianus alfo makes mention of inhisAnthmetick faying. The fingers of the
Virgin weremo- oriilT D<;r . 0f 7 a r^ h0 aftcr (he wcnt ' D > d'dbyex- S ‘h hund ,
and fcvcncecn numbers with her bend- \^ al1 ^ n S/ 0rT l ethin B out of
thefayings «?ot thS irfr b u ^ben thou fayeft one, bend in the tide fin- on hand,
and fee ic in the middle of the Palme. in the fame place; when three, the middle
finger after the fame manner; when four, thou flialt lift up thy little finger • when
“ '» 'he P mL„Twhfn rixTS middle, that finger alone which is called the ring finger
bein* fat o„ the mddle of the Palme , when thoS H £ ^ lm ^he°r^r • htt,C abovc
root of thy middle 2 middle joynt of thy thumb. When thou fayed twenty,
thou {halt put the top of thy middle finger dole betwixt the j'oynt* of thy thumb,
and forefinger. When thou fayeft thirty, thou (halt joy n the naile of thy thumb,
and fore-finger lightly toge- ther. When thou fayeft fourty, thou (halt bring the
infide of thy thumb to the outfide of thy fore finger, both being lifted up. When
thou fayeft fifty, thou (halt bend thy thumb with the outward joynt.like to the
Greek Gamma, to the Palme. When thou fayeft (ixty.compaG about thy thumb
being bended a j before, with thy fore finger bowed oyer it. When thou (kyeft
feycnty, thou (halt fupply thy fore- finger being bowed about as before, with thy
thumb ftretched at length, the naile there- When thou fayeft eighty, thou (halt
fupply thy fore-finger bowed about as before, with thy thumb ftretched forth at
length, the naile thereof being fee upon the middle joynt of the fore-finger. When
thou (ayeft ninty, thou (hall fet the naile of thy fore-finger bent into the root of
thy thumb ftretched out. Thus much for the left hand. Now thou (halt make
100. on thy right hand, as thou didft ten on thy leftjaod 2«o. on thy right, as thou
didft twenty on thy left; 2000. on 2«o. on thy right, as thou didft twenty on thy
left; 2600. on thy right.as thou didft two on thy left, and fo to 9000. More- over
when thou fayeft 10000. thou (halt put thy left band up- ward on thy breft, thy
fingers only being lifted towards Hea- ven. When thou fayeft 20000. thou (halt
put the fame fpread forth upon thy bread. When thou fayeft 30000. thou (hale
put thy thumb on the fame hand riownards, on the cartilage of the middle of thy
breft. When thou fayeft 40000. thou (halt lay the fame upright, and ftretched
forth on thy navell. When thou fayeft $0000. thou (halt lay thy thumb of the lame
hand downard on thy navell. When thou fayeft 6O0O0. thou (halt hold thy left
thigh with the fame,being downards. When thou fayeft 70000. the fame thou
(halt put upon thy thumb upright. When thou fayeft
Soooo. thou (halt put the lame downward on thy thigh. When thou fayeft 90000.
thou (halt hold thy loyns with the fame, thy thumb being turned down- wards.
But when thou fayeft icoooo. or 200600. and fo un- to 22 8 Of Occult
(Philofopby. Book 1 1. to >00000. thou (halt .in the fame order at we have
fpokea, hit them up on the right part of thy body. But when thou fayeft
1000000. thou (hall joya both thy hands together, and clafp thy fingers one
within the other. Let thefe fuffice which have been obferved out of Beda- Thou
(halt finde more of thefe in Brother Lnks of Saint Sepulchers, in bis great Arith-
metic^ CHAP. XVI. Of the various notes of numbers obferved amongfl the
Romans. T H E notes of numbers are made diverfc wayes in divers nations. The
Romans did figure them by thefe following notes, which Valeri* Probus defcribes
concerning the ancient letters, and which are ftill in u(i e,w» One. Five. Ten.
Fifty. A hundred. TiVo hundred. Five hundred. I. V. X. L C. ^.CC. D. A theuftnd.
Five theufand. M. S.-T-CX 3 . 133. ICC v. Ten thoufand. Fifty thoufand. cciy>
cmq. dmc. imi. — — odd- ojjrrr erf hundred thoufand. Tvn hundred thoufand.
CC 01333 A Jt\. CMrr &>. CC. Five hundred thoufand. A thoufand thoufand.
DM. q3- D. CM3. m. s. There are alfo other notes of numbers now r. dayes ufed
a- - mongft Arithmeticians, and Calculators, which according to the order of
numbers are made after this manner 1- 3, 4 - 5 * 6 - 7 - 8 - 9 - to which is added a
note of privation fignedwith the mark o which although itfignifie no num- ber.
■/£> Book 1 1* Of 0«7<& Tbilofibty, 22 ? bcr» yet makes others tofignifie,
either tens, or hundreds, oc thoufands, as is well known to Arithmetician* Alfo
there ate forae that mark the number ten with a line down- ward, and another
made croft it; and five by that line which toucheth the othcr,but doth not go crofs
it, and a unity by that which is put by it felf , as you may fee in this example. sj*
fignifies ten, ^ fignifies ten and five, ^ fignifies fixteen, V ten and (even } and the
round o being put K ' ' felf fignifies a hundred } but being joyned to others, fig-
fo many hundreds as the numbers arc to which it is put, aa thus, oo or thus u9
fignifies two hundred, thus *oo or thus I no three hundred five hundred, ■/£>jp ten
hundred or a thou fat'd. And thefe notes arc commonly feen added in Magical!
Charaftcts, c; U A.F* 2)0 Of Occult fhilofophy. Book 1 1- CHAP. XVIII.
Of the notes or figures of the Grecians. T H E Grecians ufe the Alphabetical!
letters for their notes of numbers, and that three wayes; firft by every Element
according to the feriesof the Alphabet fignifying the number of its place. For in
the order of which any number doth poffcfle the place of the Alphabet, it
reprefents the number thereof, as here you may fee. i* a. 4 . f. *• 7 . *• 9 -\ ro.
ii. i». i$. 14. ij. 1 6 . 17. 18. C y / 1 ( » 8 / xjA fx t 5 c t f - 9 6 « ./ 9 £ i £ 1 9.
a®. 11. as# a J. 14. r -V* 'Jo f x 4 * And this is the firft order of numbers
amongft the Greeks. Secondly, the Greeks divide the whole Alphabet into three
Claffcs, whereof the firft beginning from Alpha, is of unites. The fccond
beginning from Iota is of tens. The third begining from Rho is of hundreds ; and
this order by the latter of the Greeks is inftituted after the imitation of the
Hebrews. Now bccaufe their Alphabet wants by that rule , three letters, it is
needfary to add to them three figures, and to interlace them with the letters, by
which/0/%. they explain the fixt, the ninetieth, and the nine hundreds, as is
maniftft in the following Claffes. % 1. a. 3 . 4 - 5* 7. *• 9 - *0. 40. 5o. 60. 7 o.
So. 90. ABTAErZHe i K AM N S O U 4 XOO. 200. 3OO. 4OO. fOO. 600. 700. 800.
900. P 2 T T ♦ • • —i.fl * X ¥ a Z) Now if to any of thefc letters tnere be fubfcribed the
Broke V ■/£> Of Book 1 1. Of Occult (Philofophy. of an acute tone, then it
fignifies fo many thonlands, at in thcfe examples. \ fOO. A loooe. I
100000; p 2 3 * After the third manner.the Greeks ufc only fix letters in fig-
nifying their numbers,©**.. J, for an Unite, n for the num- ber five, becaufc it is
the head of the word vim (i*. JHre. a for the number ten/rom Am. H for a hundred
from i wtV. X for s> thonfand,from the word yw«. M for ten thoufand from pfy*.
From which fix letters jovned in number after their raan- imbers, t' cr unto
four, or to other numbers, they make other numbers, befides n which is not
multiplyed, nor joyned to it felf, but alwayes fignifies the fives of < ‘ lowing
examples. . others , as appears in the fol- * * i f 1 < 7 « 9 io ii «S *1 > II
Hi mi n rii nxt rim JlUXI A As An All* . 4 *• * 14 I* x 6 20 21 . Aim An
Alii AA AAi ft >. yo 60 c ioo 200 *000 iooo *o©o 10060 * 0 * 00 . u] iliA
H HH IH| X • .v f ’C ‘4 • ^ ... |x/ M • < • V • *« - \ • ^ Iwv - \ * SLv 0 7 u
r r* 1 V A 9 ' . » ■/£> 'l l «(J * • * ft* w. *'.* V \* W' •' yi^ • ^}\ * Ol r vC£ ft
♦ • • —i.fl *v £ .of *or .ob .o^ .63 .Oi> * # C ; ' f : c .qm <2 s oc h;ap>' * v . r.
,OC> .COJ ,o db .oo^ -ooS . 0-3 V- M ’ ;*} \s « r a- ! 4 * ; ; ■/£> "‘f • • -A . . •
' : -* » ”/ • Of Occult Thilojophy. Book 1 1. CHAP. XIX. Of the notes of
the Hebrews, and Ca/deans, and certain other notes of Magicians. T HE Hebrew
letters alfo have marks of numbers, but far jnore excellently then any other
languages , fince the greateft oiyfteries lie m Hebrew letters, as is handled
concert- ing tjiefc in that part of C^J w *”ch * e y ca ** Notariacon. Now the
principal! Hebrew letters are in number twenty two* whereof five have divers
other certain figures in the end of a word , which therefore they call the five
ending letters; which beingadded to them aforefaid make twenty feven, which
be-; mg wen dividedinto three degrees, fignifie the tmites, which are in the fitft
degree ; tens which are in the fecond, and hun- dreds which are in the third
degree. Now every one of them if they be marked with a great Char after, fignifics
fo many thoufands, as here CI * ? ‘ 0 J J I 3000. aooo. 10*0. Nowthe
Claflcsof the Hebrew numbers are theft. £ 8. 7 - 6 . "5. t W| • A * a A
A » * I.‘ 0 n ? n 1 a 3 K 90. 80. 7* do. 50. 40 . 30. 20.
XQ X B S - D 3r 0 V 3 t poo. 800, 700. doo. 500. 400. 300.
300 . IOOo f - *1 f 0 n V T ? Now Book 1 1. Of Occult
Thilofophy. m Now there are fome which do not ufe thofe final! letters, but
inftead of them write thus. looo. job. 800. 700. nnp nn fip 600. m 500.
np And by thofe Ample figures by the joyhing them together they defcribe all
other compound numbers, as eleven* twelve, a hundred and ten, a hundred and
eleven, by adding to the number ten, thofe which are of unites $ and in like
manner to die reft aftec their manner; yet they defcribe the -fifteenth number not
by ten, and five, but hy nine, and fix,t/«. thus and that out of honor to the divine
name TV which imports fifteen, left it ftiould happen that the facred name ftiould
be a- bufed to prophane things. Alfothe Egyptians, Ethiopians, Caldeans, and
Arabians, have their marks of numbers,which alfo often times happen amongft
Magtcall Characters. He therefore that would know them, muft feekthem, of them
that are skilful of thefc letters . For the Caldeans mark the numbers with the
letters of their Alphabet after the manner oF'tfcc HebrcvW.^WC hkvefct doWn
fheir Alphabet in the end of the firft book. Moreover I found in two moft an- cient
books of Aftrologers, and Magicians, certain moft ele- gant marks of numbers,,
which Ij thought good to 1^ down in this place; Now they Were in bdth Volitais
fi*h. ’ ti ^ St l t til HFITE Ol?I « • * I 9 n * i * # ; 5. -mi '! A T-iCi s
iw/biHw h ztqra&svdici fzwb’jo'jA Nqi r musm Of Occult iPhilofophy . Book
1 1. Now by thefe mark turned to the left hand are made tens,after this
manner. 10 *o.3® 40 50 6 ° 70 80 90 nn 1 i And by thofe markes which
are turned downwards on the the right handle made hundreds; on the left
thoufands, pw.- thus. 100 »oo 300 400 500 600 700 800900 LI 1 •Hi
1000 2000 3000 4000 Jooo 6000 7000 8000 900Q i.i.i -U 1 rN And
by the composition, and mixture of thefe markes other mixt and compounded
numbers alfo are moft elegantly made, as you maypcrccivtby thefe few. 1510.
9 - •>: i >sn. IX ^ M71. i486. I According to the example of which
we rauft proceed in other compound numbers ; And fo much fufQce for the
marks of numbers. CH A P. i A Book 1 1. Of Occult Vhihfopby. m
CHAP. XX. Wh*t numbers are attributed to letters-, and of divining by the fame.
• . ■/£> ■/£>■/£> T HE Pythagorians fa y (tAriftotle, and Ptolemj arc of opinion; that the
very Element* of letter* have feme certain divine numbers.by which colleGed from
proper names of things, we may draw conjedures concerning occult things to
come. Whence they call this kind of divination Arith- mancy, becaufe,wc. it is
done by numbers, as Terentiamu ■/£> hath made mention of it in thefe verfes.
Names me, they fay, made of but letters feVo 'Unfortunate, of many, do fore/bn*
Succefs-, fo Heftor did Patroclus J lay. So He&or to Achilles 'teas afrey, Alfo Pliny
faith. That there was added to what Pjthaeoras invented an uneven number of
vowels of impofed nines, which did betoken lamencls, or want of eyes, and fuch
like misfortunes, if they be alfigned to the right fide parts • but "
Qmbcr to *te». of the left. And eAlexandrimu the Phiiofopher taught, How that
by the number of letters we may find out the ruling Stars of any one that is bom,
and whether the husband or wife fhall dye firft, and know the profperous, or
unhappy events of the reft of our works. Histraditions which were not difallowcd
by Ptolemy the Aftrologer we ftiall here add, and put under. But thofe numbers,
which arc de- puted to each letter, we have above (hewed in the Greek, and
Hebrew letters, the Alphabet being divided into three Clafles, whcreofthefirft isof
unites, theiecond of tens, the third of hundreds. And feeing in the Roman
Alphabet thereare want- ing four to make up the number of twenty feven
Cbaraders, their places are fuppiyed with I, and V Ample confonajit*, as-rn the
names of John, and Valentine , and hi, and hu afpirate confonants as in Hierom,
and Huilbelme, although the Germans * Ml 2 \6 Of Occult Tbilofoply.
Book I L Germans for hn the afperate nfe a double v v; the true Italian, and
French in their vulgar fpeech put G joyned with U inftcad thereof, writing thus,
Vuilhelmtu , and Guilhtlmtu. ■/£> V* S ; ’u' AV 3 r\ " < Vi-’-v*, -..tA i. J. 4* 5 * . 6 -
7 * 8 . p. to. jo. jo. 40.. A. B. C. D. E. F. G. H. I. K. L. M. N. jo. 66 . 70. 80. po.
100. 200. joo. 400. 500. tfoo.7oo.80o. o. P. Q. a. s. T. V. X. Y. z. I. v. HI. 900.
HVt lit • •* ♦ • • —i.fl * k ' *»• *9 • ^ . 4 ^ ^ ’ * » • • * J 4 4 • » A . ' . . % . 1 a kuow Ac
ruling Star of any one that it born compute his name, and afboth his parents,
through each letter aernrdino rn rK#» nnmlmr *ksv«Mi ^ iine,fubftraain| v . ■/£>
_ .h%.* ivuioiuv • unity, or four, both fignific the Sun; if two or fevcn.both fignifie
the Mot., but three, fatter; five. Mcrcttri-fiz, Venut; eight , StUHnitafaL Mart-, and
the reafons thereof are (hewed ejfe where, In like manner if thou ddireft to know
the horolcope of anyone that rtborn, compute his name, and ofhij Mother, and
Father and divide the whole colletfed together bv twelve; if there remain a
unity.it (igmfiet the Z/«; if Jmos dewce, MM/thnc, Capricorn; if four. Sagittarim •
if five,CW; — 1 fcTe ”*#^» if eight X^r„j if hn nine, Scorpio; if ten, F>«, if eleven.
Ptfct^haU twelve they reprefent 0wwT } and the re? fon* of them are given
elfwhere. And let ho man wonder that by the numben of names many things may
be Ptognofticatcd. feeing /the PythagorianPhilofopherj, and Hebrew Cabalifi
teltifywg the lame; in thofc numbers lye certain occult myfte- ties uiiderftood by
few for the moft High created all things b> number, meafurc. and weight, from
whence the truth of S gff ? a u d . n t meshad ot'ginall. Which were not inftunted
•ttmlly, but by a certain ride ( although aakaown to us ) Hence Hence John in
the Revelation laith,Let him which hath under- ftanding compute the number of
the name of the bead, which is the number of a man. Y et thefe are not to be
underftood of thofe names, which a difagreeing difference of Nations, and divers
rites of Nations according to the caufes of places,or. education have put upon
men ; bat thofe which were infpired into every one at his birth, by the very
Heaven with the con- junftionof Stars,and thofe which the Hebrew Mecubals, and
wife men of (gjpt long fince taught to draw from tlje genera* tion of every one.
CHAP. XXI. Iphat numbers art confecrated to the Gods, and which art aferih •
ed, and to what Elements. TS K Oreover the Pythagorians have dedicated to
theEle- JVLment, and dieties of Heaven facred numbers; for to the Aire they have
afligned the number eight, and to fire five, to the earth fix, to the water twelve.
Befides,unity is afcribed to the Sun, which is the only King of the Scat* in which
God put his Tabernacle ; and that this alfo is of Jupiter, doth the Cau- Jative
power of his ideal and intelleauall fpecies ceftifie, who is the head, and the father
of the Gods, as unity is the begin- ning, and parent of numbers The number two
is afcribed to the Moon, which is the fecond great light, and figures out the foul
of the world, and is called Juno, bccaufe betwixt that and unity there is the firft
conjunaion, and neer fellowlhip ; it is alfo afcribed to Saturn, and (-Mars, two
unfortunate Planets with the Aftrologcrs ; fo the number three is afcribed to Ju-
piter, the Sun, and Venus, viz. three fortunate planets, and is deputed to
Vefia,Htcata,*ad Diana ; hence they fay. Threefold is Hecate, three mouths Diana
The Virgin hath- The 2 j 8 Of Occult < Vbilofopby . Book 1 1. The number
three therefore is dedicated to this Virgin whom they fay to be powerfull in
Heaven, and in Hell. The number four is of theSun, which by that number
conftitutes the comers of the heavcns,and diftinguilheth feafons ; it is alfo a*
feribed to CyUeniut, becaufe he alone is called the four fquare God. The number
five confiding of the firft even, and the firft odd, as of female, and male,both
fexes, is afligned to Mercury- ic is alfo attributed to the Ccleftiall- world, which
beyond the four Elements is it felf under another form, the lift. The num- ber fix,
which confifts of two threes, as a Commixtion of both fexes, is by the
Pythagorians aferibed to generation, and mar- riage, and belongs to Venue, and
Juno. The number feven is of reft, and belongs to Smut* ; the fame alfo doth
difpencethc motion, and light of the Moon, and therefore is called by the name
of TritonU the Virgin, becaufe it begetsnoching. Itii afligned to Uf/iwrrv*, becaufe
it proceeds of nothing ; alfo to Pallas the Virago, becaufe it confius of numbers,
as of males.and femilcs. This alfo Tlutarch.iktibes to Apollo. The number eight,
by rcafon it containes the myflerie of juftice, is «. feribed to Jupiter ; it is alfo
dedicated to Vulcan, for of the firft motion, and number two, which is Juno drawn
twice in- to ic felf, it confifts ; It is alfo attributed to Cybtlt the mother of the
Gods, co whom every four fquare is attributed. Plu- torch L afligns it to Bacchus,
or Dionyfmt, who is faid to be bom the eighth moneth ; others, becaufe Infantsof
the eight moneth do not live, have attributed it to Saturn, and the three Ladies of
deftiny. The number nine belongs co the Moon, the utmoft receptacle of all
Ccleftiall influences, and venues, as alfo it is dedicated to the nine Mules, as alfo
to Mart, from whom is the end of all things. The number ten is C'ucsilar, and
belongs to the Sun, after the fame manner as unity; alfo it is attributed to Janus ,
becaufe it is the end of the firft order, and from whence begins the fecond unity ;
it is alfo aferibed to the world. In like manner the number twelve, becaufe the Sun
going round twelve fignes, diftributes the yeer into twelve moncths, is attributed
to the world, the Heaven, and the Sun. The number eleven, becaufe it is
femiriccular, is attributed to the Moon,and alfo deputed to Neptune. CHAP
Book 1 1. Of Occult (Philofopby. 119 CH AP. XXIT. Of the tables of the
Planets, their vertues, forms , and 'do hat Divine names x Inttlligencies , and
Spirits are fet over them. I T is affirmed by Magicians, that there are certain
tables of numbers Attributed to the feven planets, which they call the facred
tables of the planets, endowed with many, and very great vettues of the Heavens,
in as much as they reprefent that divine order of Celeftiall numbers, imprefled
upon Celeftials by the Idea's of the divinemind, by means of the foul of the
world, and the fweet harmony ofthofc Celeftiall rayes, figni- fying according to
the proportion of effigies.fupertelcftiall In- telligences, which can no other way be
expreffed, then by ■/£>he marks of numbers.and Charadters. For materiall
numbers* and fig ures can do nothing in the myfteries of hid t lungs, but
teprefentatively by formall numbers-, and figures , as they are governed, and
informed by intelligences, and divine numerations, which unite the extreams of
die matter, and (pi- nt to the will of the elevated foul t receiving through great
affedhon, by the Celeftiall power of the operator,! power from God, applyed
through the foul of the uni verfe.aftd obfervations of Celeftiall conftci!ations,to a
matter fit fora form, the mediums being difpofed by the skill, and induftry of
Magicians ; But let us haften to explain the tables feverally: The firft of them is
aftigned to Satnrn, and- confitts of a fquare of three, containing the particular
numbers of nine, and in every line three everyway, and through each Diameter
ma- king fifteen. Now the whole fum of numbers is fourty five. Over this are of
Divine names fet fuch names as fill up the num- bers with an Intelligency to what
is good, with a fpirit to what is bad, and out df che fame numbers is drawn the
feas or Charadler of Saturn , and of the fpirits -thereof, fuch as we- (hall beneath
aferibe to its table. They fay that this table be- ing with a fortunate Saturn
engraven on-a plate of- lead, doth 240 Of Occult (PhiloJophj. Book 1 1.
help to bring forth, or birth, and to make a man fafe, and powerfull, and to caufe
fuccefs of petitious with princes, and oowers: but if itbe done with an unfortunate
Saturn, that it 1 ' • ' .-j.LaI:!., .-j hinders buildings, planiiogs, and the like, and
cafts a man from honours, and affinities, and caufcs difeords, and quarrelling*.
honours, and dignities, and caufcs difeords, and quarrelling*, and difperfes an
Army. The fecond is called {he table of ter, which confifts of a Quaternian drawn
into it fclf, con- caing lixteen particular numbers, and in every line, ahd Diame-
ter four, making thirty four. Now the Sum of ail is 1 $6. And there are over it
divine names with an Intelligence to good, with a fpiric to bad, ] and out of it is
drawn the Character of Jupiter,
and the fpirits thereof. They fay that if it be imprcC. fed upon a Stiver plate with
Jupiter being powerfull, and rub ing,it conduceth to gain, and riches, favor, and
love, peace.and concord, and to appeafe enemies, to confirm honors, digni- ties,
and coun lets, and dilToIvc enchantments if it be engraven on a corail. The third
table belongs to Mart, which is made of 1 fquarc of lout containing twenty five
numbers, and of thefein every fide and Diameter five, which make fimy five, and
the fum of all is jaj. And there are over it Divine names with an Intelligence to
good, with a fpirit to bad, and out of it is drawn the Charafler of Mart , and of his
fpirits* Thefe With Mart being fortunate, being engraven on an Iron plate, ot
fword, makes a man potent tn war, and judgments, and pe- titions, and terrible
to his enemies, an^ victorious againft them;aad if engraven upon the Stone
Correola.it flops blood, and the mcftiues;but if it be engraven with Mars being
unfor- tunate, on a plate of red Brah it hinders buildings, caffs down the
powerful! from dignities, honors, and riches, andcaofctfj difeord, ftrife, and
hatred of men, and beafts, chafed away Bees, Pigeons, and Irifb, and hinders
Mils , and renders them unfortunate that go forth to hunting, or fighting,
andcaufelh barrenets in men and women, and other Animals, and lUikes a terror
in all enemies , and compels them to fubmit. The fourth table is of the Sun, and
is made of a fquare of fix, and contains rhiay fix numbers, whereof fix in every
fide, and Di- amcter,pro<£«: 1 x i . and the fum of all is 666. There ate over
Book 1 1. Of Occult Tbilojopby.. 241 it divine names with an Intelligent to
what is good, and (pi- nt to what is evil, and out of it are drawn Charafters of the
Sun, and of the fpirits thereof. This being engraven on a Golden plate with the
Sun being fortunate , renders him that wears it to be renowned, amiable,
acceptable, potent in all his works, and equals a man to Kings, and Princes,
elevating him to high fortunes, inabling to do whatfoever he plea- feth: but with
an unfortunate Sun, it makes a tyrant, anda man to be proud, ambitious,
unfatisfiable, and to have an ill ending. The fifth table is of Venus, confiding of a
fquareof feven drawn into it k\f,vU. of fourty nine numbers, whereof feven on
each fide and Diameter make 175. and the fumof all is 1 *2 5. And there are over
it divine names with an Intel- ligency ttftood, and fpirit to evil ; And there is
drawn out of it the Character of Venus, and of the (pints thereof. This being
engraven on a Silver plate, Venus being fortunate, pro- cure* concord, endeth
ftrife, procure* the love of women, « conduce* to conception,* good againft
barrenefs.caufeth abi- lity for generation, diffolves enchantments, and caufeth
peace between man, and woman, and make* all kind of Animals and Cattle
fruitfuljand being put into a Dove- houfc, caufeth an increafe of Pigeons. It
conduce* to the cure of all melancholy diftempers,and caufeth joyfulnefsjand
being carryed about tra- vellers mikes them fortunate. But if it be formed upon
Brals with an unfortunate Venus, k caufeth contrary things to all that hath bin
above faid- The fret table is of Mercury rc.ultmg from the fquareof eight drawn
into it (elf, containing (recy four numbers, whereof eight on every fide and by
both Diameters ^laktido. andthefum of all aoSo. and over it are fee di- vine
names with an Intelligency to whac is good, with a Ipmt to what is evil, and from
it is drawn a Character of c JMercurj, and of the fpirits thereof; and if it be vi\±
Mercury being fortunate engraven upon Silver, or Tin, or yellow brals, or be writ
upon Virgin Parchment, it renders the bearer thereof gratefull, and fortunate to
do what he pleafeth .- it brmgeth. gain, and prevents poverty, conduce* to
memory, underftand- mg, and divination, and to the^nderftandmg of occult thing
241 Of Occult Tkilofophy. Book 1 I- by dreams : and if it be an unfortunate
Mercury, doth all things contrary to the fe. The feventh table is of the Moon, of a
fquate of nine multipled into it fel f, havingeighty one ntim- ' bets, in every fide
and Diameter nine, producing jtfp. and the fum of all is 3331. And there are over
it divine names with an Intelligency to what is good, and a fpirit to what is bad.
And of it are drawn the Characters of the Moon, and of the fpirit9 thereof. This
fortunate Moon being engraven on Silver, renders the bearer thereof grateful,
aitniablc.pleafant, cheerful!, honored, removing all malice, and ill will. It cauf-
ethfecurity in a journey, increafeof riches, and health of body, drives away
enemies and other evil things from what place thoupleafcft, and if it be an
unfortunate Moon engraven in a plate of Lead, where ever it (hall be buried , it
makes that place unfortunate , and the inhabitants thereabouts, as alfo . Ships,
Rivers, Fountains, Mills, and it makes every man un- fortunate, againft which it
(ball be direflly done, making him fly from his Country, and that place of his
abode where it (halt be buried, and it hinders Phyfitians, and Orators, and all
men. whatfoever in their office, againft whom it (ball be m^ d e. . Now how the
fcals, and Chandlers of the Stars, and fpirits are drawn from thefe tables, the wife
fearcher, and he which (hall undcrftand the verifying of thefe tables , (ball cafily
find out. Divine Book 1 1. Of Occult (Philofophy. l 4 f 3N Divine „ mts
angering to the numbers of Saturn. ?• Ab 25 9. Hod. „ Ty if. lafc. **
j£vali«ttnded. .KllWKITl* 4? ‘ Agiel The Intelligence of Saturn. S: Z?«ei. The fpirit
of Salu>tt. ™ '» fl /i u P ,ter - 4 Abab. i* 1,6 Johphiel. The Imelligence of
fufittr. i ,6 Hifmael- Tbefpirit of Jupiter. Names astfwering to the number f o/
Mars. < He the letter of the Holy Name. tOH mn (3N7K 3N’Bn’ Snzxjh 5
J»5 6 4 5* in He the letter ofthe Holy Name. H oSlel The Intelligence of .
.Sn’BKU B^bel The fpirlt of Mas- SN3NH3 Names anfwering to the numbers of
the Sun, Va* the letter of the Holy Name. A ? '^r * * ; i ^J He extended, tbe letter
of tbe Holy Name. jSTI ^Nachlcl The Intelligence of the Sun. WM , Sonjl j The
fpirlt of tbe Sun. ' pames>«tf*ering to the numbers of Venus. 49 HaglcI The
Intelligence of Venus* i < 7 Kedcmel. ’ ^ he fpirit of f'im ?}7 Kedemel. The fpirlt
of ^ i at a Bne Seraphim Tbe Intelligence* of Kewa. _ D’ETIIP ’33 Names
anfwering to the numbers of Mercury. 8' AjbogJj eight extended, ,ivoic . • - - ’• P‘
•mw *■/£> \ ;• z6o Tbfcl. The Intelligence of Mercury. io 8 p Taphthartharath The
fpirit of Mercury • H 1*1 iFlsri Names aufweriug to the numbers of the Moon. 9
Hod ty 8 1 Elim * iknStwCT 169 Hafmodai ihefpirit of the Moon. . w .
ScMfertfikm* Sdurtat^^rf^p^^^ The Intel Hgency ofthe Intelligence of the Moon.
3j»t Malcha betharilfimhedbewah fcbeialim _ _ .a D’pTW 71133 3J3 D’D’fiHFQ
*073 m A/ /r . ad 5 e V 1 — ll v/A 1 .• * cM? ^ l' ; < 1* 1 * . 1*
■/£> &£; TheTablerfJufitttinhis In Hebrew notes . The Seales or fbaratters Of
the Intelligence of J opitcr 0/ Jupiter. The Spirit of] lipitcr ® 7*1/* Saturn #*
his compafs In Hebrew notes The Seales or Char all err 4 | 9 2 3 1 5 ! 7
pn B 3 • a n t Of Saturn. Of the Intelligence of Saturn. Of the Spirit of
Saturn.; 4 I *4 *5 1 X 9 7 6 12 5 II IO ■/£> 8 1 6 1 2 1 3 1 13
The Book 1 1. In Hebrew; netee TbeTtbleof th* San in bis compefs.
TheTdUtrf Yams i» Hebrew notes. TO 3 ! a no ■/£> Kl Book 1 1 The
Table of Mercury in bis c Of tht Inte&gncj Of Mercury. Tht Suds or Clutrdttrrt
•OfMercury. The Table of Mercury in Hebrew motet. Of the Spirit of Mercury
»• 2 Of Occult Tkilofophy The TabU of the Moon in her Compa n 75 I *9 !
7° ■/£> 11 I 62 £_ 31 | 79 I 3 ') i 7 1 JTi 47 7 I 19 | 8° : ? r ( T- ,6 45 | 8 I 40 ! 8i |
3* 77 * Seals or Charatlers Of the Spirit of the Moon Of the Moon 57 17 1
49 1 * 1 4* 73 : *6 55 1 > 8 1 50 1 1 j 4*1 <?7 *7 1 59 | to 1 5* '» 36 68 |
19 60 1 11 | fz 77 »8 | 69 20 | 61 | la Book 1 1 Tie TsiU rftbe Moon
m motei , Of the Jnttlliftnce of tht In- ttUigtnces of tit Moon. Of the Spirit if
tbtfpirits tftht Moon. Book 1 1. Of Occult Thilofopby. CHAP. XXIII.
Qf Geometrical Figures and Bodies* bj what vertuc they or powerful inMagick, and
* hie bare agreeable to each E/e went, and the Heaven. Eomeciical 1 Figures alfo
anfin|from_numbeB, i arecon wrxrm fa n swu « iw . doth anfwer to Unity, and
the number ten ; for Unity is the Center, and circumference of all things ; and the
number ten being heaped together returns into a Unity from whence it had its
beginning, being the end, and complement of all numbers. A circle is called an
infinite line in which there is no Terminus a quo, nor Terminus ad quern, whofc
beginning and end is in every point, whence alfo a circular motion is called
infinite, not according to time, but according to place ; hence a circular being the
largeft and perfefleft of all ** judged- to be moft fit for bindings and conjurations
L Whence they who adjure evU fpirits. are wont to environ themfelvcs about with
a circle. A Pentangle alfo, as with the vertue of the number five hath a very great
commandoverevil fpirits, fo by its lineature, by which it hath within five obtufe
angles, and. without five acutes, five double triangles by which it is
farrounded.The interior pentangle container m i great jylV ries,which alfo is fo to
be enquired after and underftood ; of the other figures ,vU. triangle,
quadrangle,fexangie feptangle, Wangle, and the reft, of which many, as they are
madeof . many ' and divers infeaions, obtain divers figmfications and ver- tues
according to the divers manner of drawing, and propor- tions of lines, and
numbers. The Egjptians, and Arabian, confirmed that the figure of the Crofs hath
very great power, Sdthtt is tSft fem receptacle of all aieft.a powers, and i“
eSncies,becaufe it is the righteft figure: of all, gaining, W right Sgles, and it is the
fkft defcripDon/ .the fi^er- ficies having longitude and latitude: And they faid it
is_infpired Sic ftfrtJe of the Celeftials, becaufc their fortitude refults *54
Of Occult tPhilofophy. Book 1 1. refultsbv the ftraitnefs of angles and rayes :
And ftars are then moft potent when they poflefs four corners in the figure of
the heaven, and make a cro&, by the projection of their rayes mutually. It hath
moreover ( as we ftiewcd before,) a very great correfpondency with the numbers
5. 7. 9. moft po- tent numbers. It was alfo reckoned by the gfvptian Pricfts from
the beginning of Religion amongft facrcd letters, figni- fying amonft them
allegorically the life of future falvation. It was alfo impreffed on the Pidure of
Strapb, and was hid in great veneration amongft the Greeks. But what here
belongs to Religion we lhall dilcufselfewhere. This is to be obferved whatfoever
wonderfull thing figures work when we write them in Papers, Plates, or Images,
they do not do it but by the vcrtue acquired from fublimcr figures, by a certain
affedi- on which a natural apitude or refemblance procures, in as much as they
are exadly configured to them, as from an oppofire wall the Eccho is caufcd, and
in a hollow glaft the collodion of the ioiarie rayes, which afterward reflecting
upon an oppo- fite body, cither wood, or any combuftible thing, doth forth- with
burne it .- or as an Harpe caufeth a refounding in ano- ther Harpe, which is no
otherwife but becaufe a futable and « like figure is fet before it, or as two firings
on a Harpe being touched with an equall diftance of time, and modulated tothe
fame intention, when one is touched the otberflukcs alfo • Alfo the figures, of
which wehave fpoken.&whatcharaflersfo- evcrconcern the venues of the Celeftial
figures as they fhall-be opportunely impreffed upon things, thofe ruling, or be
rightly framed, as one figure is of affin ty with, and doth exprefs an- other. And
as thefeare fpoken of figures, fo alfo they 'aite to be underftood of Geometrical
bodies, which are a-Sphear, * 1 Tetracedron, Hexacedron, Odocedron, Icocedron,
Dodeca- hedron, and fuch like. Neither muft we pals over what figures c
Phjth*g»rM and his followers, Time*/, Loerm. and Plato afligned tothe Elements
and Heavens.- foffirft of all they affigned to the earth a fourfquare, and a fquarc
of eight fohdangles, and of twenty fourplains, and fix bafes in form of a Dice; to
the fire,a Pry an, is of a four triangular bafis, and of fo Book 1 1. Of Occult
Thilofoply. fo many folid ingles.and oftwelveplaines;to the aire Oftoce- dron,of
eight triangular bafes, and fix folid angles, and twenty* four plains ; and laftly, to
Water they have afligned Icoce- dron twenty bafes, twelve folid angles.- To the
Heaven they have afligned Dodecacedron of twelve five cornered bafes, and
twenty folid angles, and fixty plaines. Now be which knows the powers, relations,
and proprieties of thefe figures and bodies, Hull be able to work many wonderful
things in Natural and Mathematical Magick, efpecially in Glaflcs. And I knew how
to make by them wonderful things, in which any one might fee whatfoever he
pleafed at a long diftance. CHAP. XXIV. OfCWnficall H armonj, of the force and
power thereof. M Ufical Harmony ali'o is r.ot deftitute of the gifts of the Stars j
for it is a moll powerful imaginer of all things, which whilft it follows opportunely
the Celeftial bodies doth wonderfully allure the Celeftial influence, and doth
change the affcflions, intentions, geftures, motions, adions and difpofitions of all
the hearers , and doth quietly allure themto its own properties, as- to gladnels,
lamentation, to boldncfs, or reft, and the like ; alfo it allures Bealls, Serpents,
Bird*, Dolphins to the hearing of its pleafant tunes. So Birds are allured with
Pipes, and Harts are caught by the fame. Fifh in the lake of Alexandria are
delighted with anoife. Mufick hath caufed friendlhip betwixt Men and Dolphins.
The found of the Harp doth lead up and down the Hyperborean Swans. t AVI# T
1* PI • I i Melodious voyces tame the Indian Elephants .- and the very Elements
delight in Mufick. The Hulefian fountain otherwise calm, and quiet, if the Trumpet
found, rifeth up rejoycine, and fwelis over its banks. There are in Lydia thofe
which they call the Nymphs ilands, which at the found of a Trumpet forthwith
come into the middle of the lea, and turning round lead _a dance, and then are
returned to the flbores j M. Ymro teftifies that he law than. And there are mote
wonderful things - ; . •' k* ^ m > *. /, * v J » 4 > 1 ’. •'•* ' ;, ■/£> * Vi /**••«'
•• things then thefe. For in the fhore of eAttica the fea founds like a34arpe. A
certain ftone of Mtgaris makes a found like a Harpe every time the firing of a
Harpe is {truck ; fo great is the power of Mufick, that it appeafeth the minde,
raifeth the fpirit, ftirrethup fouldiers to fight, and refrefiieth the weary, calls back
them that are defperate, refrefiieth travellers. And the e Arabians fay, that Camels
carrying burdens are refreshed by thefinging of their leaders. In like manner, they
that carry great burdens, fing, and are thereby ftrengthened andi refrefti- ed :for
fingingcaufeth delight and ftrength, pacifieth the an- gry, cheareth up thofc that
are fad and heavy, pacifieth ene- mies, moderates the rage of mad men, chafeth
away vain ima- ginations ; Hence it is- that Democritus and, Theephrafius af- firm
that fomc difeafes of the body, and minde may thus be cured, or caufed. So we
read that T her pander, and Avion of . Lesbos cured the Lesbians, and fonians by
Mufick ; and Jfmenia of T hebes cured divers of very great difeafes by Mufick ;
More- over, Orpheus, Amphion , David, Phythagorac, Empedocles, Afclepiades,
Timotheus , were wont to do many wohderful things by founds; Sometimes they
did ftirupdull fpiritsby familiar founds ; fometimes they did reftrain wanton,
furious, angry fpirits by more grave tones. So David with a Harp mo- derated Saul
in a rage. So Ehythagoras recalled a luxurious yong man from immoderate \m.So
Timotheus flirted up King Alexander to a rage, and again repreffed him.^Ao the
Gram- marian, in his Hiffory of the Danes, tells of a certan Mufician, whoboafted
that he could by his Mufick make every one that heard it to be mad ; and when he
was contained by the Kings command to perform the fame, he endeavoured-to
work- feve- r a H wayes opon the affections ; and firft, by a tone of Muficall
gravity filled the heaters with a kinde of fadnefs and unfehfi- blenefs; then by a
more lively found he made them rejoyce,and dance ; and lalUy, he by a -more
earned Mufick, reduced them to fury and madnefs. We read alfo, that they in
zstpulia that were touched with a kinde of-dangerous Spider, were aftonifh- ed
untill they heard a certain found, at the hearing of which every one rifethup and
danceth. And it is believed (Cjellius being - being witnefs) that they that are
pained with the Viatica, are eafed at the found of a Pipe. Alto Tbeopbrzftut
reports, that the found of a Flute cures the biting of Spiders. And Democri- tus
himfelf confefleth that the Contort of Pipers, hath been a cure for very many
difeafes. CHAP. XXV Of Sound, and Harmony, and whence their wondcrfulnefs
in operation. M oreover we (hall not deny, that there is in Sounds a vertue to
receive the heavenly gifts ; if with Tjthagorat and Plato we thought the heavens
toconfift by an hatmonial compofition, and to rule and caufe all things by
Harmonial tones and motions : Singing can do more then the found of an
Inftrumcnt, in as much as it arifing by an Harmonial confent, from the conceit of
the minde, and imperious affedtion of the phantalie and heart, eafily penetrateth
by motion, with the rcfradled and well tempered Air , the aerious fpirit of the
hearer, which is the bond of foul and body ; and transferring the affediion and
minde of the Singer with it, It moveth the affedion of the hearer by his affedtion,
and the hearers phanta- fic by his phantafie, and minde by his minde, and ftriketh
the minde, and ftriketh the heart, and pierceth even to the in- wards of the foul,
and by little and little, infufeth even difpo- (itions.* moreover it moveth and
ftoppeth the members and the humors of the body. From hence in moving the
affedtions har- mony confcrreth to much, that not onely natural, but alfo ar-
tificial and vocal Harmony doth yield a certain po wer both to the fouls and
bodies but it is neceflary that all Contorts pro- ceed from fit foundations, both in
(hinged inftruments, in pipes, and vocall fingings, if you would have them agree
well together .• for no man can make the roaring of Lions, the lowing of Oxen,
the neighing of Horfes, the brayingof Affes, the grunting of Hogs to be
harmonious : neither can the have one foundation in the Ipecies or kmde fo
many birds agree, becaufc they have one nigh genus or kinde, and a re-
fcmblance from above ; alfo artificial! inftruments agree with natural voyccs,
becaufe the fimilitude that is betwixt them, is either true and manifeft, or hath a
certain analogy. But every harmony is either of founds or voyces. Sound is a
breath voyce is a found and animate breath ; Speech is a breath pro- nounced
with
found, and a voyce fignifying fomething the fpi. rit of which proceeded out of
the mouth with found and voyce ; Chtludiiu faith that a voyce is fent forth out of
the in. ward cavity of the breaft and heart, by the afllftance of the fpint. By which
, together with the tongue, forming, and Unking the narrow paflages of the
mouth, and by the other vocall organs, are delivered forth articulate founds ; the
elements of fjpcech, by which Interpreter the fecret motions of the minde are laid
open : but LaEUntius faith, that the nature of the voyce is very obfeure, and
cannot be comprehended 7 - -7-- — - j ■/£>*. uv, iui iicannp, yet asAire.it is not of
it felf audible, nor to be pereeived by any fenfe,unlcfe by accidentjfor the Sight
feeth it not, unlefs it be unlcls it be cold or hot, and fo forth : Therefore though
found cannot be made Without Air, yet is not found of the na- ture of Air, nor air
of the nature of found, but air is the body of the life of our fenfitive fpirit, and is
not of the nature of any fenfible objeft, but of a more fimplc and higher vertue •
but it is meet that the fenfitive foul Ibould vivifie the air jovne’d to it - and in the
vivificated air, which is joyned to the fpirit perceive the fpecies of objefts put
forth into aft, and this is done inthe living air.but in a fubtile and Diaphanous the
vifible fpecies. ifi an ordinary air the audible, in a more grot air the fpedcs of
otter femes are perceived. CHAP. Book 1 1. Of Occult Philofiphy. z 19
CHAP. XXVI. Concerning the agreement of them with the Ce, Vthat harmony and
found it correfpondent oft T> Ut undemanding now, that of the feven Planets,
Saturn, Xj Mars, and the Moon have more of the voice then of the Harmony.
Saturn hath fad, hoarfe, heavy, and flow words, and found$,as it were prefled to
tbeCenter;but Mars, rough,fharp, threatning great and wrathful words : the Moon
obfervetha mean betwixt thefe two ; but Jupiter, Sol, Venus and Mercury, do
poflefs Harmonies ; yet Jupiter hath grave, conftant, fixed) fweer, merry, and
plcafant Conforts ; Sol venerable, fettled, pure and fwcet.with a certain gracejbut
Venus lafeivious, luxu- rious, delicate, voluptuous, diflolute and fluent : Mercury
hath Harmonies more remifs, and various, merry and plea- ianc, with a certain
boldnefs.- but the Tone of particulars, and proportionated Conforts obeyeth the
nine Mufts. Jupi- ter hath the grace of the o&ave, and alfo the quintc, viz., the
Diapafon with the Diapente : Sol obtains the melody of the odlave voice, via..
Diapafon ; iti like manner by fifteen Tones, a Difdiapafon ; Venns keepeth the
grace of the quinte or Di- apente. Mercurt hath Diateflaron ; via., the grace of the
£ — J " w - 4 quartc; Moreover the ancients being content with four urines, as
with the number ol Elements, accounted Mercurj firings, as with the number ol
Elements, accounted Mercury the Author of them, as Nicomachus reports, and by
their Bafe firings would refemble the earth, by their Parhypas or middle the
water;by their note Dietaugmenon, or Hyperboleon the fire; by the Paranete or
Synemmenon, or treble, the Air ; but afterwards Ter pander the Lesbian finding
out the leventb firing, equalled them to the number of the Planets. Moreover,
they that followed the number of the Elements, did affirm, that the four kinds of
Mufickdo agree to them, and alfo to the four humors, and did think the Dorian
muficluobeconfo- nant to the water and phlegm, the Phrygian to choler and - S a
• fire, ■/£>SMK-a - - * • *vV 1 »• & 2 So Of Occult iphykfophy. gook 1
fire, the Lydianl to blood and air ; the mixt Lydian to melan- choly and earth :
Others refpeiffing the number and vertue of the Heavens, have attributed the
Dorian to the «S#»,the 'Phry- gian to Mars, the Lydia* to Jupiter, the mixt Lydian
to So. tfypophrygian to Mercury, the Hypolydh turn , the the// nan to Venus.
mixe iypodorian to the Moon, the Hypo mixed Lydian to the d Stars : Moreover
they refer thefe modes of Mufick to the Mufes.and the firings to the Heavens.but
not in that order as we have declared concerning the nine Mufes, amongft our
numbers and celefiial fouls ; for they fay Thalia hath no Har- mony, therefore
aferibe her to Silence, and the Earth } but Clio with the (Moon move after the
Hypodorian manner; the firing Trojlambanomenos or Air. Calliope and Mercury
poffefs the Hypophrygian maner, and the Chord, Hypate-Hypa- ton, or B. Mi.
Terpfichore with Venus the Hypolydian manner, and Parahypote, Hypaton ; and
for Melpomene and the Dorian manner with Licanos , Hypaton, or D.Sol.Re . arc
applied to the Sun. Erato with Mars keep the Phrygian falhion, and the
Hypdtemife, or E.la.mi. Euterpe, and the Lydian Mufick, and Pachyparemefon
agree with Jupiter ; Poljmnia and Saturn keep the mixt Lydian manner, and
Lichanos Mefon D.Sol.Re. To Vrania and the fixe Stars the Hypo mixt Lydian
Mufick,and the. filing (Mefe, or AJc.mi.re.2K aferibed, as wc reade them
expreffed in thefe Verfcs. Silent Thalia roe to th' Earth compare, F or fie bj
Mufick , l never doth enfnare , After the Hypodorian Clio fingt, Perfephone
likeroife dothfirikp the Baft firings • Calliope alfo doth Chord fecond touch ,
Vfing the Phrygian ; Mercury at much : Terpfichore firik.es the third, and thstt
rare, The Lydian Mufickyuakst fo Venus fair. Melpomene, and Titan do with a
grace The Dorian Mufickjtfein the fourth place. The fift aferibed is to Mars the
god Of w «r, and Erato after the rare mode Of Book 1 1. Of Occult '
Phytofopl y. The Lydian, ^ fafirwnpaif, doth} ove, SnaauhefrveMtb dotbmft vitb
Polymny, tyindcmtfeth the ntixt Lydian melody*. U rania alfo doth the tight
creme. And aw/f^Hypo- Lydian elevate. Moreover there are Tome who find oat
die harmony of the Heavens by their diftance one from another. For that (pace
which is betwixt the Earth and the Moonlit an hundred and twenty fix tboufand
Italian Miles, maketb the Inteivall of a Tone; But from the Moon to Mercury being
half chat fpice makcchhalf a Tone; And fo much' from Mercury to Venn* tnaketh
another half Tone; But from thence to the Sun, as it were a threefold Tone and a
half, and makes ‘DUpeute; But from the Moon to the Sun.makech a twofold
Diatejfaron with a half ; Again from the Sun to Mere is the fame fpacc as from
the Earth to the Moon, making a Tone; from thence to Jupiter half of the fame
making half a lone ;So much likewife from?*- piter to Saturn, conftituting aft half
Tone, from whence to the ftarry firmament is alfo the fpace of an half Tone.
There- fore there is from- the. Sim to the fixed Stars a Diatefiaroo diftance of two
cones and,.anhalf, bat from the Earth a per- fect Diapafon of fix petted toaes;
moreover alfo from the proportion of the motions of the planets amongft
thcmfelves, and with the eight Sphere, refulteth the fweeteft Harmony of .If C t.
ft J all ; for the proportion of the motions of Suturn to Jttpitert motion, is two
fold andanhalf; of fnpiter to Mart, afix fold proportion ; of Mars to the Sun, Venus
and Mercury, which in a manner finilli theircourfc in the fame time , is a double
proportion ; their motions to the Moon have a twelve-fold proportion; but Saturns
proportion to rheftarry Sphereisa a tboufand and two hundred, it it be true which
Ptolomy faith, vie., that, that Heaven is moved contrary to the primum mobile in
an hundred yeers, one degree. Therefore the proper motion of the Moon being
more fwift, maketh a more acute found chen the ftarry firmament, which is the
floweft of all, s 3 and i6\ 262 Of Occul t Thilofophy. Book 1 1. and
therefore canlcth the xnoft bafe found . Bat by the violent motion of ticjrimm
mobile, is themoft fwifr, and acute found of ail; But the violent motion of the
Moon is moll flow and heavy, which proportion and reciprocation of moti- ons
yeeld* a molt plealant Harmony; from hence there are not any forgs, founds, or
muficail inltrnments more powerfullin moving mans affedions, or introducing
magicall imprtflions. then thole which are compofcd of numbers, meafures.and
pro portions, after the example of the Heavens. Alfo the Harmo • nyof the
Elements is drawn forth from their Bafes, andAn- W 7 h £' c fp ° ken beforc ; for b
«ween Fire and Aire, there is a double proportion in the Bafes. and one ‘"A" li! f i
n o ' d An Sj^ a i a, | 1 in P,3nes - a ^uble; there arif- «h hence an Harmony of a
double Diapafon, and a Diapente 52? th A A,re an ? Watcr * _thc proportion in
their B*S ft double, and one and an half ; hence Diapafon, and DiaDente- ?w^nw‘
r Anfi |fc doublc; Hencc *§ ain Wapafon; b7t be- S !l nd Earth the proportion in the
Bafes, is rhrec- J.. d “i a tb J d P»« rnorfe; from hence arifeth Diapafon, Sa- f*" {&
D“t«^ ron 3 hut in the Angles one and an half, again .n?hc BaS!he aPCntC '
Toconclu<lc - hetwixt Earth and ft*, in the Bafea the proportion is one and an
half, making Dia m«n F. U rV n th ? w gles ’ doub,Cl caufin 8 Diapafon . but be-'
cMfonfn^’ T A W f KC [' 7" and Earth » there is farce any ronfonancy, becaufc they
have a perfed contrariety in their qualities, but they arc united by the
intermediate Element CHAP. CHAP. XXVII. . i j$2 ' i u ft* •* si: -J **• ' ■/£> *- *}'.
'3 ij.ffr? ; $*1/ ; 32'?;>k'05 Of the proportion, mtafnre, and Harmony of maos
body. S Ecing man is themoft beaotifull and peffeflell work of God, and his
Image, and alfo the leffer world; therefore he by a more perfefl compofition, and
fwcct Harmony, and more fublime dignity doth contain and maintain inhimfelfall
numbers^ mcafures, weights, motions. Elements, and all other . things which are
of his compoficion ; and in him as it were in the lupreme workxnanfhip, all things
obtain a certain high
con- dition, beyond the ordinary confonancy which theyiiaye in o- thcr
compounds. From hence ail the Ancients in time paft did V ! number by their
fingers, and (hewed all numbers by them; anir ' they feem to prove chaffrom the
very joynts of mans body all 1 > numbers mcafures, proportions, and Harmonies
were Invent- \ cd ; Hence according to this meafure of the body, they fram- : * A
ed t and contrived their temples, pallaces, houfe«,t heaters;affo / \ their (hips,
engins, and every kind of Artifice, and every part \ and member of their edifices,
and buildings, as columnes, cha- piters of pillars, bafes, buttrefles.feet of pillars,
and all of this kind. Moreover God himfelf caught Noah co.b.uild the Arke
according to the meafure of mans body , and he made the whole fabrick of the
world proportionate to mans body; from hence it is called the great world, mans
body the lefle; Therefore fome who have written of the Microcofme or of man,
meafure the body by fix feet, a foot by ten degreesevery . degree by five minutes;
from hence are numbred fixey degrees, /g which make three hundred minu.e«,
tothe which are compared/ • , fo many Geometrical cubits, by which Mofes
deftribes the A Arke- for as the body of mams in length three hundred mi- 7 f
nurcs, in breath fifty, in heighc thirty; fo the length of the | Arke was three
hundred cubits, the breadth fifty, and the height thirty; that the proportion of the
length to thpbreadth be fix fold, to the heighth ten fold, and the proportion of
the breadth to the height about two thirds. In like manner the S4 measures
meafurcsof all the members are proportionate,and confonant both to the pans of
the Werjd,and roca fores of the Archetype, and fo agreeing, that there is no
member in man which hath not correlpondence with fome fign. Star, intelligence,
divine name, Ibmetimes in God himfclt the Archetype. But the wholemeafure of 4
he body may be turned, and proceeding frum toundne-S. is knoiven to tend to it
agarn. Alfo the tour (qua re meafure is the moft proportionated body; for, if a
man be placed upright with his feet together, and his arms ftretched forth, he will
make a quadrature equilateral, wbofe center is in the botom of his bellv.
t /'.l' t tvi i B iY*Tnli i r J*J iVJ/d Mi Butifon the fame center a circle be made bv
the crown of the head, the arms being Ice fall fo far till the end of the fincet*
touch the circumference of that circle , and the feet fpread a. Droid in the lame
circumference, as much as the fingers ends are ddtant from the top of the head;
Then they divide that circle which was drawn from the center of the lower bellv
into fivr «iuale parts, and do conftitute a perfedl Pentagon ? ah/ a* , Heels of the
feet, having reference to the navilc.roake a trianale Book 1 1. Of Occult
Vhilofoply. Bat if the Heels being unmoved, the feet be ftretched forth on both
fide* to the tight and left, and the hands lifted up to the line of the head, then the
ends of the fingers and Toes do make a fquare of equal! Tides, whofe center is
on the navile, in the girdling of the oody. Book II But if the binds be thus
elevated , and the feet and Hughes extended in this manner, by the which aman
is made Sorter by the fourteenth part of his upright ftature, then the diftance of
his feet having reference to the lower belly, they will m»i[f an equihtecall
Triangle; and the center being placed in hij navile, a circle being brought about,
w>U touch the ends of the lingers and toes. But if the hands be lifted up
But if the hands be lifted up as high as can be, above the head then the elbow will
be equal to the crown of the head and if then the feet being put together,!' man
ftandthus, he mavbe put into an equilaterall fquare brought by the extremities of
the hands and feet ; the center of this Iquare is the navel, which is the middle
betwixt the top of the head and the knees. 270 Of Occult ( PViloJophy: Book
1 1* Now let os proceed to particular meafures. The compafs ofa nan under the
armpits contains the middle of his length whofe middle is the bottom of his
breaft and from thence up-' ward to the middle of his breaft betwixt both dugges,
and from Ae middle ofhis breaft unto the crown of his head, on every fide the
fourth part ; alfo from the bottom ofhis breaft to the bottom of the knees, and
from thence to the bottom of the ankles the fourth part of man. The fame is the
latitude of his ftioulder- blades from one extream to the other .• The fame >s
the length from the elbow to the end of the longeft finger and therefore this is
called a cubic. Hence four cubits make’ the length of man, and one cubit the
bredth which is in the shoulder- blades, but that which is in the compafs, one
foot ■/£> °ow fixhand-bredths make a cubit, four a foot, and four fin’ gers bredths
make a hand-bredth, and the whole Icngtbof man « of twenty four hand bredths.
of fix foot.ofninry fix fingers ptedths. From the bottom of his breaft to the top of
his breaft, « the fixth part ofhis length, from the top of his breaft to the topof his
forehead, andlowermoft root of his hairs, thefe- yenthpart of his length; ofa
ftrong, and well fet body’j.afoot 11 'be fixth part of the length, but of a call the
feventh. Neither canfas and GeHim teftificj the tallnefs ofmans body ex- «ed
feven feet. Laftly, the Diameter of his compafs is the »me meafureas is from the
hand , being HTut unto the inward bending of the elbow, and as that which is
from the breaft to both dugs , upward to the upward lip, or downward to the n
*vel ; and as that which is from the ends of the bones of the “ppermoft part of the
breaft compafling the gullet; and as 'hat which is from the foie of the foot to the
end of the calf of the legg, and from thence to the middle whirle bone of the
Knee - All thefe meafures are co-equall, and make the feventh Part of the whole
height. The head ofa man from the bottom °f the chin to the crown of his head is
the eighth part of his ‘ c ngth, a? alfo from the elbow to the end of the fhouldcr-
Wade r So great is the Diameter of the compafs of a tall man. jbe compafs of the
head drawn by the top of the foreheaded bottom ot the hinder pare of the head,
make the fift part of his his whole length ; So much alfo doth the bredth of the
breaft. Nine face- bredchs make a fquate well fetman, and ten a tali man. The
length of man therefore being divided into nine parts, the face from the top of
the forehead to the bottomc of the chin is one: then from the bottom of the
throat, or the * top of the breaft unto the top of the flomack is another; ftom
thence to the navell js a third; from thence to the bottom of the thigh, a fourth;
from thence the hipp, to the top of the calf of the leg, makes two; from thence co
the joynt of the foot the leggs make two more; all which are eight parts. More-
over the fpice fromthe cop of the forehead to the crown of the head & chat which
is from the chin to the top of the breaft.and that which is from the joynt of the
foot to the foie of the foot, I fay the fe three i'paces joyned together make the
ninth part. In bredth the breaft hath two parts, and both Arms feven. But that
body which ten face bredths make.isthe moftexaflly pro- portioned. Therefore the
firft part of this is from the crown of the head to the bottome of the nofe ; from
thence to the top of the breaft, the fecondjand then to the top of the ftomack the
third; arrd'from thence to the navel, the fourth; from thence to the privy
members, the fifth; where it the middle of the length of iota; from whence to the
foies of his feet are five other parts, which being joyned to the former, make ten
whole, by which every body ts'nreafured by a moft proportioned meafure. For
the face of a frtatt from the botrom«f his chin, to the top ofhis forehead, and
bottom of the hair is the tenth part. The hand of a man from the (hutting, to the
end of the longcft fin- ger is alfo one part ; alfo betwixt the middle of both dugs
is one part, and from both to the topofthe gullet is an equilate- rail triangle. The
lacicude of the lower part of the forehead from one eare to the other isanother
part ; the latitude of the whole breaft, w'«. from the top of the breaft to the joynts
of the (houlder blades, is on both Tides one parc.which make two. The compafs
of the head crols- wife from the diftanceof the eye brows by the top of the
forehead unto the bottom of the hinder part of the head, where the hair ends,
hath alfo two parts ; from the (boulders on the outfide unto the coupling to-
gether I 271 Of Occult Tbihfophy. Book 1 1. gether of the joynts of the
hand, and on the infide from the aim-pits unto the beginning of the palm of the
hand, and of the fingers, are three parts. The compafsof the head by the middle
of the forehead bath three parts; the compafs of the girdling place hath four
parts in awell fetman, but in a thin body three parts and a half, or as much as is
from the top of the breaft to the bottom of the belly .The compaft of the breaft
by the arm-pit to the back hath five parts, viz., as much as half the whole length.
From the crown of the head, to the knurles of the gullet is the thirteenth part of
the whole altitiide.The arms be- ing ftretched upward, the elbow is even to the
crown of the head. But now let us fee how equal the other commenfurat ions arc
to one the other. As much as the diftance is from the chin to the top of the
breaft, fo great is the latitude pf the mouth ; as much as is the diftance betwixt
thetopof the breaft, to the navcll, fo great is the compalj of the mouth ; as much
as the diftance is from the chin to the crown of the head, fo great is the latitude
of the girdling place; as is the’ diftance from the
top of the nofe to the bottom, fuch is the diftance betwixt the chin, and the
throat. Alfo the cavity of the eyes from the place betwixt the eye-brows unto the
inward corners, and the extenfion of the bottom of the nofe, and the diftance
from the bottom of the nofe to the end of the upper lip; I fay thefc three arc
equals amongft themfelves; and as much as from the top of the nail of the
forefinger to the lowermoft joynt thereof. WJ rom thcncc where the hand is
joyned to the arm on the outfide,and in the infide from the top of the naile of the
middle finger unto the lowermoftjoynt, and from thence to thefliut- ting of the
hand; 1 6 y all thefe part* are equal! amongft them- cx!' c gr ? rer of thc
forefinger equals the height of the forehead; the ocher two to the top of the naile
equall the nofe, from the top to the bottom; the fitft and the greater joync of
the middle finger equals that fpace which is betwixt the end of the nofe to the
end of the chin ; and the fecond j'oyntof the middle finger is as much as the
diftance from the bottom of the chin to the top of the lower lip ; buc the third as
from the mouth to the end of the nofe, but the whole hand as much as the whole
face. The greater joynt of the thumb is as much as the widnefsof the mouth , and
as the diftance be- twixt the bottom of the chin, and the top of the lower lip ;
buc the lefTer joynt is as much as the difiance betwixt the top of the lower and
the end of the nofe ; thenailesare half as much as thofe j'oynts which they call the
naile joynts. The difiance betwixt the middle of the eye brows to the outward
corners of the eyes is as much as betwixt thofe corners and the ears. The hight of
the forehead, the length of the nofe, and the widnefsof the mouth are equal!. Alfo
the bredth of the hand, and foot are the fame. The diftancc betwixt the lower
part of the ankle to the top of the foot is the fame as that be- twixt the top of the
foot and the end of the nailcs. The diftance from the top of the forehead to the
place betwixt the eyes, and from that to the end of the nofe, and from thence to
the end of the chin is the fame. The eye- brows joyned toge- ther are as much as
the circle of the eyes, and the half circle of the ears equals the widnefs of the
mouth Whence the circles of the eyes, ears, and mouth opened are equall. The
bredth of the nofe is as much as the length of the eye ; Hence the eyes have two
parts of that fpace which is betwixt both extre- mities of the eyes ; a third part
the nofe that is betwixt takes up. From the crown of the head to the knees the
navel is the middle; from the top of the breaft to the end of the nofe the knurle
of the throat makes the middle ; from the crown of the head to the bottom of the
chin, the eyes are the middle; from the fpace betwixt the eyes to the bottom of
the chin, the end of the nofe is the middle : from the end of the nofe to the
bottom of the chin, the end of the lower lip is the middle; a third part of the fanje
diftance is the upper lip. Moreover all rfjefe meafures are through manifold
proportions, and harmo- niacall confents confonant oneto the other ; for the
thumb is \ 274 Of Occult Thilofophy. Book II Book 1 1 . Of Occult
Thilofoplyy. 175 tothewreftin* circular Meafurc in * double proportion and half ;
For it contains it twice and a half as five is to two ; Bat the proportion of the fame
to the brawn of the Arm neer the (boulder is triple ; The greatneffe of the leg is to
that of the Arm, a proportion half lo much again as of thiee to two; And the fame
proportion is of the neck to the leg, as of that to the Arm. The proportion of the
thigh is triple -to the Arm ; The proportion of the whole Body to the Trunk, is
eigth and a half; From the Trunk or Breft to the lags, and from thence to the
foies of the Feet, aTbird and a half; From the neck to the navell, and to the end of
the trunk a Double. The latitude of them to the latitude of the thigh, is half fo
much again ; of the head to the neck triple, ol the head to the knee triple, 1 * the
fame to the leg. The length of the fore- head betwixt the temples is fourfold to
the height thereof ; Thefe are thole meafures which arc everywhere found ; by
which the members of mans body according to the length, bredch, height , and
circumference . thereof agree amongft thcmfelves, and alfo with the Celeftials
themfelves ; all which meafures ate divided by manifold proportions either upon
them that divide,or are mixed .from whence there refu lcs a ma- nifold Harmony.
For a double proportion makes thrice a Di- r ^ apafon; four rimes double, twice a
Diapafon, and Diapcnte. After the fame manner are Elements, qualities,
complexions, and humors proportioned. For thefe weights of humors and , -
complexions are aligned to a found and wcllcompofcd man viz ,. the eight
weights of blood, of flegm four, of choler two, of .. melancholy one , chat on both
fidcs there be by order a double proportion; but of the firft to the third , and of
the fecond to the fourth , a four times double proportion ; but of the firft to- the
laft an eightfold. Dio{coridts\ faith, that the heart of a man in the firft yeer hath
the weight of two Drams.in the fecond four, and fo proportionably in the fiftyeth
yeer to have the weight of a hundred Drams, from which time the decreales are
again reckoned to an equilibrium, which, the courfe beingended.may return to
the fame limit , and not T 2 exceed Of Occult Philofophy. Book 1 1. exceed
the fpace of life by the decay of that member ; by . which account ofa hundred
years, hecircumfcribed the life of man. And this faith "Pliny was the herefie of the
Egyptians. The motions alfo of the members of mens bodies anfwer to the
Celeftial motions, and every man hath in himfelfthe motion of his heart, which
aniwers to the motion of the Sun and being diffufed through the Arteries into the
whole body) fignifies to us by a mod lure rule, years, moncths. dayes.houre,’ and
minutes. Moreover, there is a certain Nerve found by the’ Anatomifts about the
nod of the neck, which being touched doth fo move all the members of the body,
that every one of them move according to its proper motion ; by which like touch
c^frijlotle thinks the members of the world arc moved by God. And there arc two
veines in the neck, which being held hard prefently the mans drength failcs, and
his fenfes are taken away untill they be loofened. Therefore the eternal Maker of
the world when he was to put the foul into the body, as into its habitation, firft
made a ht lodging worthy to receive it, and endows the mod excellent foul with a
mod beautiful body, which then the foul knowing its own divinity, frames and
adorns for its own habitation. Hence the people .of tsEthiopia, which were
governed by the wifdofh of Gymxo- Jtpbifis, as Arijlotle witneffeth, did make
them Kings, not of thofe which were mod drong, and wealthy, but thofe onely
which were mod proper and beautiful ; for they conceived that the gallantry of
the minde did depend upon the excellen- cie of the body. Which many
Philofophers, as well ancient as m oderne.confidering, fuch as fearchcd into the
fecrets of cau- feshid in the very Majefty of Nature, were bold to aflert, that there
was no fault of, and no difproportion in the body.which the vice and
intemperance of the minde did not follow, be- caufe it is certain that they do
incieafc, thrive, and operate by the help one of the other. CHAP. CHAP-
XXVIII. Of the (ompofition anJ Harmony of the humane foul. A S the Confonancy
of the body confifts of a due mcafiire and proportion of the members : fo the
confonancy of the minde of a due temperament, and proportion of its ver- ities
and operations which are concnpifcible, irafcible, and reafon, which are fo
proportioned together. ForReafonto Concupifeence hath the proportion
Diapafon ; but to Anger DiatefTaron : and Irafcible to Concnpifcible hath the
powers or tncioui cowmen me runw 'n thofcthings which have been fpoken of
before, the more eafily knovtr their agreements amongft themfelves. For the
Moont governs the powers of increafing and decreafing; the Phancafie and Wits
depends on Mercnrj , the Concnpifcible vercue on Venue ; the Vitall on the Sun ;
the Irafcible on Murs\ the Na- tural on Jupiter-, the Receptive on Saturn ■/£> but the
Will as the F rimum Mobile, and the guide of all thefe Powers at pleafurc, being
joyned with the luperior intelled , is always tend- ing to good; which intellect
indeed doth alwayes (hew a path- way to the Will, as a Candle to the eye ; but ic
moves not it felf, but is the Miftrifsof her own operation, whence it is cal- led
Free trill -, and although it alwayes "tends to good, as an objed finable to it felf;
yet fometimes being blinded with «rror, the animal power forcing if, it
choofethevil, believing it to be good.Thetefore Will is defined to be a faculty of
the in- T ? idled, ^ ww rbtlojopby. Book over, the foul anfwers to the
Earth by Sen fe, to the Wareriav nE‘X th r A / r by Resfon ’ t0 ** Heaven by the 2
and L tf } 5 loul goes out into an Harmony of them according as thcle are
tempered In a mortal) body ?he 5 SSS&SSsSS^ CHAP. XXIX. K a \ ' T '*• r/»< »
_ % ^ • t A % I V i °' k " ot ‘ ' b j"5> *> more wonder&l iSStoSSStfift **2* lrrany
CeJeftiaJsJ bv febba^ ‘ Vt ( ^ trc ‘ an< * ,!li ' hclpt by work .here are beobfer.ed,
afped ook 1 1. Of Occult (pbilofophy. afped! of the Stars, and Planets, in
Signs and Degrees, and how all thefe ftand in reference:; o the" length and
latitude of the Climate ; for by* this are varyed the qualities of the angles, which
the rays of Ceieftial bodies upon the figure ©f the thing deferibe, according to
which Cdedial vercues are infufed.
So when thou art working ?ny thing which belongs to any Planer, thou mud
place it in its dignities, fortunate, and powerful, and ruling in the day, hour,and in
the Figure of the Heaven. Neither (halt thou exped the figni/ication of the work
to be powerful, but alfo thou mud obferve the Moon opportunely direded to this -
for thou (halt do nothing with? out thpaflidance of the Moon ; And if thou had
more pattern* of thy workjobl’crve them all being moftpoweiful,and look- ing
upon one the other with a friendly afped: and if thoucanft not have fuch afpeds, it
will be convenient at lead that than take them angular. But thou fnalc take the c
Jlioon, either when fhe looks upon both, or is joyned to one, and looks upon the
other ;*oi when die paffeth from the conj jndion, or aiped of one to-thc conjudion
or 3fpcd of the other; for that I conceive muft in no wife be omitted ,• alfo thou
flialc in every work obfirve Mncurj ; for he is a ir.efl'cnger betwixt the higher
gods, and infernal gods; when hegocth to the good heincieafeth their goodnefs;
when to the bad, hath irfluencc upon their wickednefs We call it an
unfonunatcSign,or Pla- net, when it is by the afped ol Saturn or Mats, efpccially
op- pofite, or quadrant; for thefe arc afpeds of enmity; but acon- jundion,or a
trine, or Textile afped arc of frienddiip ; betwixt thefe there is a greater con
junflion .- but yet if thou dod alrea- dy behold it through a trine, and the Planet
be received, iti* accounted as already conjoyned. Now all Planctsare afraid of the
conjundion of the -fcu^rejoycing in the trine, and Textile afped thereof. T* _
CHAP. CHAP. XXX. J 1 < j'' i • * . " ^ • • • ' - * ' , Whtn PUnets *e tf m*fi
p^erfml inflntnct. -vlOw wc (hall have the Planets powerfull when they are ]N
ruling in a Houfe, or in Exaltation or Tnpl.city, or term, or face without
combulhon of what isdired in the h- x sure of the heavens,t/« when they are in
Angles, efpecially of flic riling, or Tenth, or in houfes prefently fucccedmg, or in
their delights. But we tnuft take heed that they be norm the bounds or under the
dominion of S*t*rn or leaft they be in dark Degrees, in pits or vacuityes. Thou
(halt oc- ferve that the Anglei of the Afcendent, and Tenth and Se- venth be
fortunate, as alfo the Lord of ihe Afcendent and place of the Sun and Moon, and
the place of part of the for- tune, and the Lord thereof, the Lord of the foregoing
Con- junction & prevention : But that they of the malignant Planet fall
unfortunate, unlefs haply they be figmficators of thy work, or can be any way
advantages to thee ; or if in thy revoluti- on or birth, they had the predominancy;
for then they are not at all to be depreffed. Now we (hall have the Mcont
powerful if (he be in her houfe, or exaltation, or triplicity, or face, and in degree
convenient for the defired work, and if it hath a manfion of thefe twenty and
eight futable to it felf and the work ; Let her not be in the way burnt up, nor flow
in courfc;let her not be in the Ecdipfe.or burnt by the Sun, unlefs (he be in unity
with the Sun ; let her not defcend in the Southern latitude, when (hegoethoutof
the burning, neither let her be oppofite to the Sun,nor deprived of light, let her
not .be hindred by Mmts, or I will not here difeourfe any longer of thefe, feeing
thefe, and many more neceflfary thiogs are fufficiently handled in the Volums of
Aftrologers. CHAP CHAP. XXXI. Of the Obfervation of the fxt Stars , and oft
heir Natures. T Here is the like cooperation to be had in all things con- cern ing
the fixt ftar$.Know this that all the fixt ftars arc'of the fignification and nature of
the feven Planets ; but fome are of the nature of one Plinet, and fomeof two -
Hence as often as any Planet is joyned with any of the fixt ftars of its oWn nai
ture, the fignification of that ftar is made more powerful, an<f the nature of the
Planet augmented but if it be a ftar of two - natures, the nature of that which (hall
be the ftronger with it (hall overcome in fignification ; as for example, if it be of
the nature of Mars , and Venus ; if Mars fhall be the ftronger with it, the nature of
Mars (hall overcome; but if Venus, the nature of Venus (hall overcome. Now the
natures of fixt ftars are difeovered by their colours, as they agree with certain
Planets, and are aferibed to them. Now the colours of the Planets are thefe .• of
Saturn, blew, and leaden, and (hining with this .• of Jupiter citrine neer to a
palenefs, and clear with this ; of UWars, red, and fiery ; of the Suu. yellow, and
when it rifeth red, afterward glittering .• of Venus, white \ ' and (hining; white
with the morning, and reddilh in the eve- ning .• of Mercury, glicteringjof the
Motm, fair. Know alfo that of the fixed ftars by how much the greater, and the
brighter and apparent theyare, fo much' the greater and ftronger is the
fignification ; fuch are thefe ftars which arc called by the Aftrologersof the firft,
and fecond Magnitude. I will tell thee fomc of thefe which are more potent to this
fa- culty, as are viz, the Navel of Andromeda in two and ewen- — tieth degree of
Aries , of the nature of Venus^&c Mercury j fomc call it Jovial , & Saturnine . The
head of Algol in the eighteenth . ' degree of Tastrus, of the nature of Saturn and
Jupiter . The Pleiades titc alfo in the two and twentieth degree,a Lunarj ftar by
Nature and by complexion Martial. Alfo in the third degree of Gemlui is
lAldtboram , of the nature of Mars , and com- plexion of Venus : but Hermes
placeth this in the twenty fifth . l Of -Occult (Philofopfy. B ook I [. fifth
degree of Aries. The Goar ftar is in the thirteenth degree of the feidfy enum t
oFthe nature of Jupiter, and Sa» turn; the greater Dog- {tar is in the feventh
degree of Cancer and Venereal : the leffcr Dog- ftar is in the feventeenth degree
of the fame, and is of the nature of Mercury, and complexion of Mars. The Kings
ftar, which is called the Heart of the Lion is in the one and twentieth degree of
Leo, and of the nature of Jupiter and Mars ; the tail of the greater Bear is in the
nine- eeenth degree of Virgo , and is Venereal, and Lunary. The 'Star which is
calied the right wing of the Crow is in the feventh de- gree of Libra and in the
thirteenth degree of the fame is the left wing of the fame, and both of the nature
of Saturn and OlLars. The Star called Spica is in the fixteenth degree of the fame,
and is Venereal and Mercurial. In the feventeenth de- gree of the fame is *,4
Icameth , of the nature of <JMari and Jupiter ; but of this when the Suns afped is
full towards it • of that when on the contrary. Sltphna in the fourth degree of
Scorpio, of the nature of Venn, and Mars : The Heart ofthe Scorpion is in the third
degree of Sagittarius, of the nature of Mars,w\d Jupiter : the falling Vulture is in
the feventh de- gree of O/™,,-,,, Temperate, Mercurial, and Venereal .- The taile
oi Capricorn is in the fixteenth degree of Actttarim, of the nature of and
Mercury .- The Star called the Shoulder of the Horfe, is in the third degree of
Pifisc, of the nature of and tMars. And it (full be a general rule for thee to expect
the proper gifts of the Stars whileft they rule.tobe pre- vented of them, they being
unfortunate, and oppofite, as is a- bove (hewed. ForCelcftial bodies, in as much
as they are affe- cted fortunately or unfortunarelj-, fomuch do theuaffcd us,
outworks, aud thofe things which we ufe, fortunately, or un- happily. And
although manyeffeds proceed from the fixe Stars, yet they are attributed to the
Planets, asbecaufe being more neer to us, and more diftmd and known, fo
becaufe they ex- ecute whatfoever the fuperior Stars communicate to them. Of
Occult tPhilofopby. . CHAP. XXXII. Of the Sun, W Moon, and their Magic nil
confident ions. ■/£> T Hc Sun, and Moon have obtained the admlniftratioh or
ruling of the Heaven% and all bodies under the heavens; The Sun is the Lord of all
Elementary vcrtuc.s and the Moon by vertue of the Sun is the miftrefs of
generation, incrcajc, or decreale. Hence Alb-.tmafar faith, that by the Sun and
Moon lifeisipfufed into all things, which therefore Orphettt cals the enlivening
cyesof the heaven. The Sun-givcth lighttoall things of it felf, and give- it
plentifully to all things n tonly in the Heaven. Aire, but Earth and Deep-
whatsoever good we have, as Jamblicus faith, we have it from the Sun alone, or
from it through other things. Heraclitm cals the Sun the fountain of Cclcftiall
light ; and many of the Platonifts placed the foul of the world chiefly in the Sun,
as that which filling the whole Globe of the Sun doth fend forth its rayes
onalliides as it were afpirit through all things.diftribucing life, fenfe and motion
to the very Vniverfe. Hence the ancient Naturalifts called the Sun the very heart of
heaven ; and the Caldeam put it as the middle of the Planets. Th c Egyptians alfo
placed it in the middle of the world, wi betwixt the two fives of the world, e.i.
above the Sun they place five Planfets, and under the Sun, the Moon and four
Elements. For it is amongft the other Stars the image and fhtueof the great Prince
ot both worlds,!/ ft. Terreftiall, and Celeftiall; the true light, and the raoftexaiS
image of God himfclf; whofe EfTence rcfemblesthe Father, Light the Son, Heat the
Holy Ghoft. So that the Pla- tonics have nothing to hold forth the Divine E(Te.:ec
more manifeftly by, then this. So great is th& confoaancy of it to God , that Tlato
cals ic the confpicuous s 0 n of God.and lam- blicus cals it the divine image of
divine intelligence. And out Dionjfius cals it the perfpicuous ftacue of God. It fits
as icing in the middle of other Planets, excelling all in light, grearnefs, fairnels,
enlightning all, diftributing
vertue to them to difpofc inferior bodies, and rcgulatinganddiipoiing of their
motions, fo > : Of Occult r PhiloJof>bj. Book 1 1. fo that from thence
their motions arc called daily, or nightly. Southern, or Northren, Oriental!, or
Occidentiall, dire#, or retrograde ; and as it doth by its lighc drive away all the
darknefs of the night, fo alfo all powers of darknefs, which we read of in Job-, A
(Toon as morning appears.they think of the fhadowof death : And the Pfalmilt
fpeaking of the Lyons whelps feeking leave of God . to devour, faith , The Sun is
rifen, and they arc gathered together, and fhall be placed in their dens ; which
being put to flight, it followes, Man fhall go forth to his labor. 1 he Sun therefore
as it poflefleth the middle Region oi the world , and as the heart is in Animals to
the whole body , So the Sun is over the heaven, and the world , ruling over the
whole Univerfe, and thofe things which are in it, the very author of feafons, from
whence day and year, cold and heat, and all other qualities of fea- fons ; and as
faith Ttolemf, when it comes unto the place of any Star, it ftirs up the power
thereof which it hath in the Aire. So as with Mart, heat; with Saturn, cold; and it
di- foofeth even the very fpirit and mind of man; from hence it is Laid by Homer,
and approved by Ariftotle, that there are in the mind fuch like motions, as the
Sun the Prince and mode- rator of the Planets every day bringeth to us ; but the
Moon, the nigheft to the Earth, the receptacle of all the heavenly In- fluences.by
the fwiftnefs of her courfe is joyned to the Sun, and the other Planets and Stars,
every month, and being made as it were the wife of all the Stars, is the moft
fruitful of the Stars, and receiving the beams and influences of all the other
planets and Stars as a conception, bringing them forth to the inferior world as
being next to it feKjforall the Stars have influence on it being the laft receiver ,
which afterwards communicateth the influences of all the filperiors to thefe
inferiors and pouts them forth on the Earth; and it more manifcflly difpoleth
thefe inferiors then the others, and its motion is- more fenfi- blc by the familiarity
and propinquity which it hath with us;, and as a medium betwixt both, fuperiors
and inferiors, coif- municateth them to them all-; Therefore her motion is to be
obfetved before the others as the parent of all conceptions which B ook 1 1 •
Of Occult Thitofophy. which it diverfely iflfueth forth in thefe Inferiors, according
to the diverfe complexion, motion, (kuarion, and different afpeds to the planets
and others Stars;and though it receivetb powers from all the Scars, yet especially
from the Sun; as oft as it is in conjunction with the fame.it isreplcnifhed with
vivifying ver- tue, ;and according to the afped thereof \t borrowtth its com-
plexion; for in the fiift quarter, as the ^eripacetickes deliver, it is hot and moift;
in the fccond,hor and dry; in the third, cold and dry; in the fourth cold and moift;
and although it is the lowed of the ftars, yet it bringeth forth all the conceptions
of the fuperiors ; for from it in the heavenly bodies beginneth that feries of
things which P/*/* caller h the Golden Chain, by the which every thing and caufe
being linked one to another, do depend on the luperior, even untillir may be
brought to thefupreme caufe of all, from which all things depend ; from hence is
it, that without the Moon intermediating, we cannot at any time attract the power
of the fuperiors. Therefore Thebit advifeth vs, for the taking of the venue of any
Scar, to take the ftone and herb of that plant, when the Moon doth either
fortunately get under or hath a good afpeft on that Star. CHAP. XXXIII. Of the
twenty tight UVLmJions of the Moon , and their ver- ities. ' * A Nd feeing the
Moon meafurcth the whole Zodiac^ in the . (pace of twenty eight dayes ; hence is
it, that the wife? men or the Indians and ancicnteft Aftrologians have granted
twenty eight Manfions to the Moon, which being fixed in the eight fphere, do
enjoy (as Atpharus faith ) diverle names and proprieties from the diverfe Signs
andScars which are contain- ed in them, through which while the Moon
wandfetlvtob- taineth other and other powers and vercues ; but every one of
thefe Manfions according to the opinion of Abraham, con- tainth twelve degrees,
and one and fifty minutes, and almoft twenty Of Occult Philojopky. Book 1
1. twenty fix (cconds,whofe names and alfo their beginnings in the ZotiuckjA
the eight fphere,are thefe. The firft is called Al- ftath , that is the horns of eAries;
his beginning is from the bead of Aries of the eighth fphere; itcaufeth difeords,
and journies; the (econd is called AUothaim or Alboch*n % that is the belly of
Aries, and his beginning is from the twclftlrdegree of the fame fign, fifty one
minutes, twenty twofeconds com- pleat ; it conduceth to the finding of treafures,
and to the re- taining of captives ; The third is called Acbaomazam or exf- thorAj,
that is, (howring or Pleiades;his beginning is from the twenty five degrees of
yfw/compleat fourty two minutes, and fifty one feconds; it is^profitable to Say
lers, Huntfmen, and AI- chymifts ; Thefourth Man (ion is called Aide tar am or
Aide- /amen that is the eye or head of Taurus ^* beginning is from the eight
degree of T auras, thirty four minutes, and feventecn feconds of the fame Taurus
being excluded; it caufeth thede- lirudion and hindrances of buildings, fountains,
wels, of gojd- minesthe flight of creeping things,and begetceth difeord. The fift
is called tAlchataj or Albachaj ; che beginning of it is af- ter (he twenty one
degree of Taurus , twenty five minutes, fourty feconds; it helpcth to the return
from a journey, to the inftrudhon of fcholars, it confirmeth edifices, itgiveth
health and good will,the fixth iscalled Alhanna or Alcbaja, that is the little Star of
great light; his beginning is after the fourth de- gree of Gemini, feventeen
minutes, and nine feconds ;• it con- duceth to Hunting, and befieging of-Towns,
and revenge of princes, it deftroyeth Harvefts and fruits and hindreth the ope-
ration of the Phyfitian.The feventh is called Aldimach or Al - arzaclx, that is the
Arm of Gem'mi andbeginneth from the fcventecneth degree of f/ew/w, eight
minutes and thirty four feconds,andlaftetheven totheend of the fign; it conferreth
gain and fricndlhip, its profitable to Lovers.it fcareth Ayes, de- ll royeth
Magifteries. And fo is one quarter of the heaven com* pleated in thefe feven
Manfions; and in the like order and num- ber. of degrees, minutes and feconds,
the remaining Manfions in every quarter have their fevcrall beginnings; namely
f<>,that in the firft figneof this quarter three Manfions take their be- ginnings
Of Occult 'Philofopky. There- gIM!lUJg9) iu "O 9 fore the feven following
Manfions begin from Cancer , whofe nama are Alnaza or Aratrachja that is mifty
or cloudy .viz. the eighth ManfioOf itcanfetb love, friendfliip, and fociety of
fellow travellers, it d rivethaway mice and afflidfcth Captiva, confirming their
imprifoprtient. After this is the ninth called ArchiUm or Arcapb,4\n is the eye of
theLyon.-it hindrethHar- veftsand travellers, and putteth difeord between men.
The tenth is called Algelioche or Albgebk, that irthe neck or fore, head of Leo; it
ftrengtheneth buildings, yeeldeth love, bene- volcnce and help againft enemies ;
the eleventh is called Azo- bra or Ardaf, that is, the hair of the Lyons head; it is
good for voyages , and gain by merchandize, and for redemption of Captives ;
the twelfth is called Alzarpha or Azarpha, that is the tayle of Leo; it
givethprofperity to Harvefts, and Planta- tions, but hindreth Seamen, but it is
good for the bettering of fervants, Captives and companions. The thirteenth is
named Alhaire, that is Dogftars, or the wings of Viroo; it is pravalcnt for Bene
volcnce, gain, voyages, Harvefts, and freedom ol cap- tives; the fourteenth is
called Achuretb or Anmet, by others Azimeth or Alhmmech or Alchejmech, that is
the fpike of Virgo, or flying fpike;i( caufeth the love of marryed folk, it cureth the
fick, its profitable tQ Say lors,but it hindreth journ.es by land; and in thefe the
fecond quarter of Heaven is compleated. The other [even follow, the firft of which
beginneth in the head of Libra, v\z. the fifteenth Manfion, and his name is
Agraphaot zA/garpha, that is, covered.or covered flying; its profitable for the
cxcra&ingoftreafures, for digging of pits, it helpethfor- ward divorce, difeord, and
thedeftruaion of houfes and ene- mies, and hindreth travellers.The fisteenth is
called Azatbene or Abubene, that is', the Horns of Scorpio, ithmdereth journyes
and Wedlock, Harvefts and Merchandize, it prevailed for re- demption of captives.
The fevenceenth is called Alckd, that is the Crown of Scorpio.it bettered bad
fortune, makerh love durable,ftrengthe ne th buildings.&helpeth Seamen; The
eigh- teenth iscalled Alchas or Altob, that is the Heart of Scorpio- a caufeth
difeord, (edition, confpiracy againft princes and mighty ones, 287 ones,
and revctfgc from enemies, but it freeth captives aad helpeth edifices ; the
ninteenth is called Allath a or AcbaUJby others HjcuU or Axula, that is the tayle of
Scorfio\ it helpeth in the befieging of Cities and taking of Towns; and in the dri-
ving of men from rheir places, and for the deftrudion of Sea- - men, and perdition
of captives. The twenteethls called Abn** &47*,that is a beam; it helpeth for the
taming of wild beafts,for the (lengthening of prifons,it deilroyeth the wealth of
focie- ties.it compelled) a man to come to a certain place. The one & twentieeth
is called Abed* or Albeldacb which
is a defert ; it is good for Harveftsjgain buildings and travellers,and caufcth di-
vorce# in this is the third quarter of Heave compleated .There remaineth the
fcven laft Manfions compleating the laft quarter of heaven;;' the fiiftof which
being in order to the two and twentyeth,bcginneth from the head of Ctfricorn,
called Sddd- bdeha or Zodebolucb, or Ztttdeldena, that is a paftour; it pro-
moreth the flight of fervants and captives,that they may efcape, and helpeth the
curing of difeafes ; the three and twentieth is called Z*b*dola or Zobracb that is
fwallowing ; it maketh for divorce, liberty of captives and the health of the fick;
the, twenty fourth is called S*dUb*xh or Chadezotdy that is the Star of fortune; it
is prevalent for the Benevolence of marryed folk, for the vidory of fouldiers, it
hurteth the execution of Government, and hindretb that it may not beexercifed ;
The twenty fifth is called StdaUbr* or Sadultcbia , that is a Butter- fly or a
fpreading forthjic helpeth befieging and revenge, it de- ftroyetb enemies, maketh
divorfc % confirmeth prifons and buil- dings, baflenetb meflengers. it copduceth
to fpels againft copu- lation, and fo bkideth every member of roan, that it cannot
perform his duty ;the twenty (ixth is called AlphargotThragA Mocade *, that is the
firft drawing • it maketh for the Union and love of men, for the health of
capnvesjc deftroyeth prif- ons and buildings ; The twenty feventh is called
Alcharytot Albalgaltncad that is the fecond drawing ; itencieafeth Har- vefts.
Revenues, Gain, -it healeth infirmities, but hindreth buildings, prolonged) prifons,
caufcth danger to Seamen, and helpeth Book I f. Of Occult (Pbilofoply.
helpeth to infer mtfchfefs on whom youthall pleafe; the twenty eight and laft is
called eAtlbotham or Alchtlcy, that is ‘Pifces; it encreafeth Haryefts and
Merchandize, it feenreth fecrets of the wifdom of the Ancients, by the which
they wrought wonders on alt things which are under the circle of the Moon; and
they attributed to every Manfiop his rclem- blanccs, Images, and feats, and his
prefident intelligences, and they did work by the vertue of them after divert man-
they ners. 289 CHAP. XXXIV. ~ Of the true motion of the heavenly bodies to
be obferved in the - eight l phere , and of the ground of Planetary hours . W
Hofoever wilt work according to the Celeftiall op- portunity, ought toobferve both
or one of them, namely the motion of the Stars, or their times ; I fay their
motions, when they are in their dignities or dejeflions, either eflential or
accidental! ; but I call their times, dayes and hours diftributed to their Dominions.
Concerning all thefe, it isa- bundantty taught in the books of Aftrologers; but in
this place two things efpecially are to be confidered and obferved by us. One
that we obferve the motions and afeenfions and windings of Stars, even as they
are in truth in the eight fphere,through •the negleft of which it happeneth that
many err in fabricating the Celeftiall Images, and arc defrauded of their
defiredefFe&j the other thing wc ought to obferve, is about the times of
choo'fing the planetary hours ; foralmoft all Aftrologers di- vide all that fpace
oftime from the Sun riling to fettmg intq twelve equaH parts, and call them the
twelve hours of the day ; then the time which followeth from the letting to the
riling, in like manner being divided into twelve cquall parts, they # V call ght;
and then diftribute eaeh of call the twelve hours of the m thofe hours to every
one of th of their fucceffions! giving alwayes the hrit hour or the aay ?«th P Lord
of that day, then to every one by order, even to ^ h four hours: and in thfc
'diftribution the Ma- S °g 3 M b»t to -he pa.ci.ion of chc In, feme do differ,
faying, that the fpace of the nfmg and fect.ng is not to be divided into equal I
parts, and that thofe hours are not therefore called unequal becaufc the diurnal
are unequal to the 1 i ..ii u.^k^.iVt»KnfKrhf»ffiumalandnofturnalMeevea CHAP.
XXXV. things as Intakes, Seals , and fuck Hkf> ma}. receive a certain
qnauncauun uuu - affirm, that not only by the mixture and appheatio Book 1 1
all things, but alfo in Images, Seals, Rings, Glaffes, and fome other Inftruments,
being opportunely framed under a certain conftellacion, fome Celeuiall Illuftration
maybe taken, and fome wonderfbll thing may be received; for the beams of the
Celtftiall bodies being animated, living, fenfuall,ind bring- ing along with them
admirable gifts, and a moft violent pow- er, do, even in a moment, and at the
firft touch, imprint won- derful! powers in the Images, though their matter be lefs
ca- pable. Yet they beftow more powerfull vertues on thelm- ages.if they be
framed not of any.but of a certain matter,name- ly whofc natural!, and alfo
fpecificall vertuc is agreeable with the work^nd the figure of the image is like to
the Cc!eftia!;for fuch an Image, both in regard of the matter naturally congru-
ous to the operation andCeleftiall influence, and alfo for its figure being like to
the Heavenly one, is belt prepared to re- ceive the operations and powers of the
Celeftiall bodies and figures, and inftantly receivcth the Heavenly gift into it felf;
then it conftantly worketh on another thing, and other things do yeeid obedience
to it. Hence faith Ttolemj in centiUqmi, that inferior things do obey the Ccleftiall ,
and not only them, but alfo even their Images ; Even as earthly Scorpions obey
not only the Celeftiall Scorpion, but alfo his Image, if it (hall be opportunely
figured under his afeent and Domi- nion. CHA? CHAP. XXXVI. Of the Images
of the Zodiac^ Vthat virtues they being ingraven, receive from the fears* T>Uc
the Celedial Images, according to whole likenefs jDlmiges of this kinde are
framed, are very many in the hea- vens ; Some vifible and confpicuous, others
onely imaginable, conceived and fet down by Egyptians, Indians and Chaldeans ;
and their parts are fo ordered, that even the figures of feme of them are
didinguifhed from others for this reafon they place in the Zodiack circle twelve
general images, according to the number of the figns of thefe they conflicting
Aries, Leo, and Sagittary for the fiery and oriental triplicity, do report that its
profitable againfl Feavors, Palfie, Dropfie, Gout, and all colu and phlcgmatick
infirmities, and that it makes him who carfieth it to be acceptable, eloquent,
ingenious and ho- norable, becaufethey are the Houfes of Mars, Sol, and Jupi-
ter. They madealfo the image of a Lion againll melancholy pha'ntafies, the
Dropfie, Plague, Feavors, and to expel difeafes, at the hour of the Sun, the firft
degree of the fign of Leo a- feending .which is the face and Decanate of Jupiter ;
but againft the Stone, and dileafesof the Reins, and againfl the hurts of beads ,
they made the fame image when Sol in the heart of the Lion obtained the midfl of
heaven: and again, becaufe Ge- mini, Libra, and Aquarius doconditute the Aerial
and Occi- dental Triplicity,and are the houfes of Mercury, Venus, mb Sa- turn,
they are faid to put to flight difeafes, to conduce tpfriend- fhip and concord, to
prevail againfl melancholy, and to caufe health; & they report that Aquarius
efpecially freeth from the Quartane. Alfo, that Cancer, Scorpio, and Ptfces,
becaufe they conditute the watry & Northern Triplicity, do prevail againd hot and
dry Fevots; alfo againd the Hectick, and all chole- rickpaffions; but Scorpio,
becaufe amongd the members it re- fpe&eth the privy parts, doth provoke to lud ;
but thefe did framed for this pur pole, his third face afeending, which be. -
longeth Book 1 1 longethto Penus ; and they made the fame againft Serpents
and Scorpions* poyfons, and evil fpirits ; his fecond face a- feending, which is
the face of the Sun, and Decanate of Ju- piter- and they report that it maketh him
who carrieth it; wife, of a good colour; and theyr report that the .image of Cancer
is moftefficacious againft Serpents, and poyfons, when So/ and Luna are in
con/undion in it, and afeend in the fitft and third face ; for this is the face of
Venue, and the Decanate of Luna ; but the fecond face of Luna, the Decanate of
Jupiter: Jhey report alfo thac serpents are tormented when the Sun Kin Cancer :
Alfo that Taurus. Virgo , and Capricorn , becaufe they conftitutc the earthly and
Southern triplicity, do cure hot infirmities, and prevail againft the Syrtocall
Fearer ; it maketh thofe that carry it grateful, acceptable, eloquent, devout and
religious, becaufe they are the Houfes of Venue, Mars, and Sa- turn : Capricorn
alfo is reported to keep men in fafety, and alfo places in fecurity, becaufe it is the
exaltation of Mars. CHAP, xxxvn. Of the Images of the Faces, and of thofe
Images Which are with out the ZodiacV T Here are b elides in the Zodiack thirty
fix images, accord- ing to the number of the faces, of the which, fas ‘ Torphjry
faith,) Teucer the Babylonian long fince wrote, who was a moft ancient
Mathematician, after whom the ^Arabians alfo wrote of thefe things. Therefore it
is faid, that in the firftface of tAries , afcendech the image of a black man,
ftanding and cloathed in a white garment, girdled about, of a greac body, with
reddilh eyes, and great ftrength, and like one that is angry ; and chis image
fignifieth and caufeth boldnefs, forti- tude, loftinefs, and fhamelefnefs ; in the
fecond face afeendeth a form of a woman, outwardly cloathed with a red
garment, and under it a white, fpreading abroad over her feet, and this image
caufeth noblenefs, height of a Kingdom, and greatnds of dominioa in the third
face arifeth the figure of a V 3 white 2<?4 Of Occult Philofopby. Book 1 1.
white man,pale,
with reddifh hair, and cloathed with a red garment, who carrying on the one
hand a golden Bracelet, and holding forth a wooden ftaflf, » is reftlefs.and like
one in wrath, becanfe he cannot perform that good he would. This image
beftoweth wit, meeknefc, joy and beauty: in the firft face ol Taurus afeendeth a
naked man, an Archer, Harvefter or Husbandman, and goeth forth to fow, plough,
build, people, and divide the earth, according to the rules of Geometry ; in the
fecond face afeendeth a naked man, holding in his hand a key; it giveth power,
nobility .and dominion over people- in the third face, afeendeth a man in whofe
hand is a Serpent, and adart.and is the image of ncceflity and profit, and alfoof
mifery & flavery. In the firft face of gtmini afeendeth a man in whofe hand is a
rod, and he is, as it were, ferving another ; it granteth wifdom , and the
knowledge of numbers and arts in which there is no profit : in the fecond face
afeendeth a man in whofe hand is a Pipe, and another being bowed down,
digging the earth . and they fignifie infamous and dilhoneft agility, as thac of
Jefters and Juglers; it alfo fignifies labours and painful fearchings: In the third,
afeendeth a man feeking for Arms, and a fool holding in the right hand a Bird,
and in his left a pipe, and they are the fignifications of forgctfulnefs, wrath,
boldnefs. jeafts, Icurrilities, and unprofitable words : In the firft face of Cancer
afeendeth the form of a young Virgin, ad orned with fine cloathes, and having a
Crown on her head ; it giveth acutenefs of fenfes, fubtilty of wit, and the love of
men in the fecond face afeendeth a man cloathed in comely apparrel,or a man
and woman fitting at the table and playing; ic beftoweth riches, mirth, gladnefs,
and the love of women : in the third face afeendeth a man a Hunter with his lance
and home, bringing out dogs for to hunt ; the Ggnification of this is the
contention of men, the purfuing of thofe who fly, the hunting and poffefling of
things by arms and braw- lings. In (he firft face of Leo afeendeth a man riding on
a Lion ; ic fignifieth boldnefs , violence , cruelty, wicked- nefejuft and labours to
be fuftained. In the fecond afeendeth an image with hands lifted up, and a man
on whofe head is a Crown* Book 1 I. Of Occult Tbilofophy . Grown;he hath
the appearance of an angry man, and one that threatneth, having in his right
hand’ a Sword drawnout of the fcabbard,&in his left a buckler ; it hath
fignification uponbidden con ten cions, and unknown viflories,& upon bafe men,
and upon the occafions of quarrels and battels ; in the third face afcend- eth a
young man in whofe hand is a Whip, and a man very fad, arid of an ill afpefl ; they
fignifie love and focicty, andthelofs of one* right for avoiding ftrife. In the firft
face of Virp afeendeth the figure of a good maide,and a man calling feeds; it
fignifieth getting of wealth, ordering of diet, plowing, fow- ing, and peopling ; in
the fecondface afeendeth a black man cloathed with a skin, and a man having a
bufh of hair, holding, a bag; they fignifie gain, fcrapir.g together of wealth and
cove- toumefs. In the third face afeendeth a white woman and deaf, or an old
man leaning on a ftaff ; ihe fignification of this is to rtiew weaknefs,infirmity,lofs
of members, deftrudlion of trees, and depopulation of lands. In the firft face of
Libra afeendeth the form of an angry man, ip- whofe hand is a Pipe, and the form
of a man reading in a book; the operation of this ism juftifying and helping the
mifcrable and weak agamft the powerful and wicked : in the fecond faceafcend
two men fa- fious and wrathful and a man in a comely garment, fitting in a
chair ; and the fignification of ihcfcis cofliew indignation agiinft the evil, and
quietnefs and fecurity of life with plenty of good things. In the third face
afeendeth a violent man -holding a bow, and before him a naked man, and alfo
anottiftr man bolding bread in one band, and a cup of wine in cheo- ther ; the
fignification of thefe is to (hew wicked lulls, nngmgs, fports and gluttony. In the
firft face of Scorpio afeendeth a woman of good face and habit, and two men the
operaci ns of thefe are forcomlincfs,beauty,and forttnfci treacheries, deceits,
detractions, and perditions ; in the se- cond face afeendeth a man naked, and a
woman naked, and a roan fitting on the earth, and before himtwo dogs biting one
another: and their operation is for impudence, deceit, and fane dealing, and for
to lend mifehief and ftrife amongft men ; m the third face afeendeth a man
bowed downward upon his V 4 knets. 2 P5 knees, and a woman finking him
with a ftaff, and ic is the fig- nification of drunketinefs, fornication, wrath,
violence, and ftrife. I n the fitft face of Sdgitttruu afeendeth the form of a man
armed with a coat of male, and holding a naked fword in his hand ; the operation
of this isforboldnefs, malice, and liberty/ In the fecond face afeendeth a woman
weeping, and covered withcloathcs ; the operation of this is for fadnefs and fear
of his own body. In the third face afeendeth a man like in colour to gold, or an
idle man playing with a ftaff; and the fignificaci- on of this is in following our own
wills,and obftinacy in them, and in aftivenefs for evil things, contentions, and
horrible matters.. In the firft face of Capricorn afeendeth the form of a woman,
and a man carrying full bags ; and the fignification of thefe is for to go forth and
to rejoyce, to gain and to lofe with weaknefs and bafeneft : in the fecond face
afeendeth two wo- men, ar.d a man looking towards a Bird flying in the Air ; and
the fignifkation of thefe is for the requiring thofe things which cannot be done,
and for the fearching after thofe things which cannot be known ; In the third face
afeendeth a woman chaft in body , and wife in her work, and a banker gathering
his mony together on the table ; the fignification of this is to govern in prudence,
in covetoufnefs of money, and in avarice. In the firft face of Aquarius afeendeth
the form of a prudent man, and of a woman Spinning; and the fignification of
thefe is in the thought and labour for gain, in poverty and bafenefs : in the
fecond face afeendeth the form of a man with a long beard ; and the fignification
of this bclongeth to the undemanding, raeeknes, modefly, liberty and good
maners ? in the third face afeendeth a black and angry man; and the fignification
of this is in expreffins mfolence, and impudence. In the firft face of ^Pifces
alccndeth a man carrying burthens on his fhoulder, and well cloathed ; it hath his
fignification in journeys, change of place , and in carefulnefs of getting wealth
and doaths : in the fecond face afeendeth a woman of a good countenance, and
well adorned ; and the fignification is to defire and put ones felf on about high
and great matters.- in the third face afeendeth a man naked, or a youth, and nigh
him a beautiful *! . v K: •: maided I maidc, whofehead is adorned wich
flowers, and it hath his fignification for reft, idlenefs, delight, fornication, and for
imbracmgs of women. And thus far concerning the Images of Faces. Befides
thefe, there areas yet three hundred andfixty Images in the Zodiack, according to
the number of the de- grees, whole forms ‘Petrus de tAbano hath de feribed :
without the Zodiack there are alfo general Figures, which Hjginiw and lAratus
deferibe for us, and very many particular ones, according to the number of faces
and degrees, exifting therein of all which to fpeak it would be too long ; but of
thefe the’ mor ^ i principal are accounted, Pttafus which prevaileth a- gainlt the
difeafes ofhorfes, and preferveth horfemen in battle; 1 hen is Andromache,
which begetteth love betwixt husband and wife , fo that it is faid even to
reconcile adulterers : rafTi- opeia reftoreth weak bodies, and ftrengthencth the
members; Serpentarius chafcth away poyfons, and cureth the bitings of
venemous beads : Hercules giveth viflory in war ; the Dragon with both the Bears
maketh a man crafty, ingenious, valiant, acceptable to the gods and men : Hydra
confcrreth wifdom and riches, and refifteth poyfons. Q^aurus beftoweth hea 1th
and long old age : eAr, a conferveth ebaftity, and maketh one acceptable to the
gods • Cetus maketh one amiable, prudent happy both by fea and land, and
helps him to recover his loft goods : the Ship affordeth fecurity in the waters; the
Hare prevaileth againft deceits andmadnels; the Dog cureth the Dropfie, refifteth
the plague, and alfo preferveth from beafts, and fierce creatures. Orion granteth
vidory The Eaqle giveth new honors, and preferveth »he old. The Swan freeth
from the Palfie and the Quartain .- ‘Per feus frecth from Envy and Witchcrafts,
and preferveth from Lightnings and Tempefts ; The Hart preferveth Phrenetical
and mad people. And thus much may fufficc to have been fpoken. 2$»8 Of
Occult tPbiidjdphy. Book 1 1. CHAP. XXXVIH. Of the Images o/Saturn. ' * ■/£> ' ' .
« ^ * * B Ut now, what Images they did attribute to the Planets although of thefe
things very large volumes have been written by the ancient wife men, lo that
there is no need to declare them here,notwithftanding I will recite a few of them •
for they made , from the operations of Saturn , Saturh afcending in a (lone .which
is called the Loadftone , the Image of a man, having the countenance of an Hart,
and Camels feet and fitting upon a Chayr or Dragon, holding in his right hand, a
fithe, in his left hand a dart ; which image they did hope would be profitable for
prolongation of life ; for Jll- bumafar in his book Sadar, proveth that Saturn
cotiduceth to the prolongation of life : where alfo he telleth that certain re- gions
of India being fubjeft to Saturn , there
men are of a very long P*-; and dye not cmfefs by exrream old Age : They made
irffo a M, -r Image of Saturn for length of dayes, in a faphire, at the fcdtor
ofS'ah&k, Saturn afcending or fortunately coh- ftithted, whole figure was an old
man fetting upon an high chayre, ha ving his hands lifting up above his head, and
in them holding a filh or Sickle, and under his feec a bunch of Grapes his head
covered with a black or dusky coloured cl6th, tmd all his garments black or dark
coloured -• Thev alfo make this fame Image againft the Stone and difeafes of the
kidnyes,^. in the hdtlrof Saturn. Saturn afcending with the third face of tsl quart#
: they made alfo from the operations of Saturn, an Ifltage for the encreafing in
power , Satttrn afcending in A-' yricorn- Theftirhi of Which was anold man leaning
on a ffaff hWftig ift hishand a crooked fickle, and doathed in black.fhcy alio
made an Image of melted Copper, ^wm afeending iri his nfing, via. in the flrft
degree of Aries,, or which is more true in the firft degree of Capricorn, which
Image they affirm to fpeak with a mans voyce } They made alfo out of the operati-
ons of Saturn, and alfo Mercury, an Image of call tnetall, like a beaatifull man,
wbich thcy promifed would foretell things to come, and made it on the day of
Mercury, on the third hour of Saturn, the fign of Cjemini afcer.ding, being the
houfc of Mercury , fign ify ing prophets, Saturn and iMercury being in
conjunction in Aquarius in the ninth place of Heaven, which is alfo called God ;
Moreover let Saturn have a trine afpeft on the afeendent, and the Moon in like
manner, and the Sun have an afpeft on the place of conjuodtion. Venn* obtaining
fome Angle may be powerfull and occidental!; let Mars be combuft by the Sun,
but let it not haveanafpedond4rjsn*/f and Mercury ; for they faid, that the
fplcndor of the powers thefe Stars was diffufed upon this Image, and it did fpeak
with men, and declare thofe things which are profitable for them. Of the Images
of Jupiter. . 1 . ^ v * rf* *» '• • «, ^ . * . . . • • a a as *• •' F Rom the operations
of Jupiter, they made for pro*?- option of life, an Image, in the hour of Jupiter,
fuciterhangin his exaltation fortunately amending, in a clear and white ftone,
whofe figure was a man crowned, cloathed with garments of a Saffron Colour,
riding upon an Eagle or Dragon, having in hi;
righthandadart,aboutasitweretoftrike it into the head of the fame Eagle or
Dragon. They made alfo another Image of Jupiter at the fame convenient fcafon,
in a white and dear ftone, efpecially in Cryftall, and it was.a naked man crowned,
having both his hands joyned together and lifted up, as it were deprecating
fomething, fitting in a four-footed chair, which is carried by four winged boys,
and they affirm that thjt Image encreafeth felicity, riches, honor, and conferred
Befte- - * volence and profperity, and frecth from enemies ; They- thide alfo
another Image of Jupiter for a rejigious and glorious life, and advancement of
fortune ; whofe figure was a man having the head of a Lyon, or a Ram, and Eagles
feet , cloathed in Saffron coloured cloathes, and he was called the fon of CHAP
Book 1 1 Of the Images of Mars. r Rom the operations of Mars they made an
Image in the ho” of Jxars, Mars afcend.ng in the fecond face of AriZ\« a Martiall
ftone,cfpecially ih a Diamond ; The form of which was a man armed, riding upon
a Lyon, having in his right hand a naked fword erefted, carrying in his left hand
the head of a man ; they report , that an Jmage of this kind ren- dreth a man
powerfull in good and ev.ll, fo that he (hall be feared of all; and whofoever
carryeth it they give him the power of enchantment, fo that he (hall terr.fie men
by h.s looks when he is angry, and ftupific them ; they made anoriier Image of
Marsfoi the obtaining of boldnefe, courage and good fortune in wars, and
contentions, the form of which was S fouldier armed and crowned, girt with a
food, carr J'"8 >' n his right hand a long Lince ; and they made this at the hour of
Mars, the firft face of Scorpio afcend.ng with it. Book 1 1. Of Occult
Thilofopby. of the Smh, it afeending in hts exaltation ; the figure of which was
a woman crowned with the gcfture of one dlncingan(i laughing, ftanding in a
Chariot drawn with four horfes, haying in her right hand a looking glafs, or
buckler, in the left a ftaffe, leaning onherbreaft >C arrying aflame of fire on her
head; They report that this Image refidrcch a man fortunate and rich, and
beloved of all; and they made this Image, on a Cor- neoll ftone at the hour of
thenar* afeending in the firll face of Leo, againfl Lunatick paflions which proceed
from the combuftion of the Moon, CHAP. XL 1 1. ‘ - Of the Images of Wcnus.
F Rom the operations of Venus they made an Image, which was available for
favor, and benevolence, at the very hour it afeending into Tifces, the form of
which was the Image of a woman having thehead ofabird.andfeetof an Eagle,
hold- ing a dart in her hand. They made another Image of ‘Venm for to gee the
love of womcni in the Lapis Lazjtlus^ at the hour of Venus y Venus amending in
Taurus , the figure of which was a naked maide with her haire fpread abroad,
having a look- ing glafs in her hand, and a chain tycd about her neck, and nigh
her a hand feme young man;, holding her with his left hand by the chain, but with
his right hand making up her hair, and they both look lovingly on one another,
and about them is a little winged boy holding a (word or a dart. They : madc
another Image of Venus, thefieft face of Taurus or Li* bra or Pi/ces afeending
with Venus, the figure of which was a ' little maide with her hair fpread abroad,
cloathed in long and white garments, holding a Laurell Apple , or flowers m her
right hand, in her left a Corobe. Its reported to make men pleafant, jocand,
ftrong, chearfull and to give beauty. CHAP. 301 Of Occult Thilofophy. Book If.
CHAP. XLIII. Of the Images o/Mercury. 0 ^ * j ' •' '* ' 7 •* ».' • * • ' • ■/£> ^ F
Rom the operations of Mercury, they made an Image at the hour of -Mercury,
Mertury afeending in Gemini , the form of which was an handfome young man,
beared, having in his lefe hand a rod in which a ferpent is twyned about, in his
right carrying a dart, having his feet winged ; They re- port that this Image
conferreth knowledge, eloquence, dili- gence in merchandizing and gain;
moreover to beget peace and concord, and to cure feavert; They made another
Image of Mercury, cMerctery amending in Virgo, for good will, wit and memory ;
The form of which was a man fitting upon a chaire, or riding on a Peacock, having
Eagles feet, and on his head a creft, and in his left hand holding a cock or fire.
CHAP. XLI V» Of the Images of the Moon . ■/£>pRomthe operations of the Moon,
they made an Image for A travellers againft wearinefs, at the hour of the Moon ,
the Moon afeending in its exaltation ; the figure of which was a man leaning on
aftaffe, having a bird on his head, and a flou- rifhing tree before him; They made
another Image of the Moon for the increafe of the fruits of the earth, and againft
poyfons , and infirmities of children , at the hour of the Moon, it afeending in the
firft face ofCV*»rfr,the figure of which was a woman cornuted, riding on a Bull,
ora Dragon with feven heads, or a Crab; and fhe hath in her right hand a darr, in
her left a looking glafs, clothed in white or green, and ha- ving on her head two
Serpents with boms twined together, and to each arm a Serpent twined about,
and to each foot one in - in I ike manner. And thus much /poken concerning
the figures C - •- - ft*CXZ+*am CHAP. X L V. Of the Images of the head and
Tnjlc of the Dragon of the Moon. »' T Hey made alfo the Image of the head
and taile of the Dragon of the Moon, namely betwixt an Aeriall and fiery circle,
the likeneft of a Serpent, with the head of an Hawke tyed about them, after the
man- ner of the great agSjh, ,cttcr Theta^c they made it whe Jupiter with the
headobtain d lhc mi< ^ Heaven : which J Image they af- firm to availe ... much
for the fuccefs of Pctiti- ons, and would fignifie by this ^ Image a good and
fortunate Genius, which they would reprefent by this Image of the Serpent; for
the Egyptians and Phenitiansdo extoll this creature above all others, and fay it is
a divine crea- ture and hath a divine nature ; for in this is a more aente fpirit, and
a greater fire then in any other, which thing is manifest'd both by his fwife
motion without feet, hands or any other in- firuments, and alfo that it often
reneweth his age with his skin, and becometh young again : but they made the
Image of the taile like as when the Moon was Ecclipfcd, in the Taile, or ill affefled
by Saturn or Mars, and they made it to introduce, an- ;ui(h, infirmity and
misfortune ; and they called it the cvill jenius; fuch an Image a certain Hebrew
had included in a olden Belt full of Jewels, which Blanches daughterofthe eof
Borbon (either willingly or ignorantly J beftowed on r husband Peter King oiSpain,
thefirft of that name, with which when he was girt, he feemed to himfelf to be
compafled about thefwft for the deftruftion of fome one, they made in an Iron
ring the Image of a black man in a garment made of haire, and girdled round,
calling a fmall lance with his right hand -they fealed this in black wax, and
perfumed it with liquid Storax, and wiftied fome evil to come.In the fecond,
againft the wrath of the Prince, and for reconcilation with him, they fealed in
white wax and maftick, the 1 mage of a king crowned,and per- fumed it with
Lignum Aloes, In the third, they made an Image in a filver ring, whofe table was
fquare, the figure of
which was a woman well clothed, fitting in a chair, her right hand being lifted up
on her head ; they fealed it and perfumed it with muske.Camphireand Cdltmus
Aromaticus. They affirmed that this giveth happy fortune and every good thing.
In the fourth, for revenge, reparation, enmity and ill will, they fealed in i red wax
the Image of a fouldier fitting on an horfe, holding j a Serpent in his right hand;
they perfumed it with red tnyrrhe, and Storax ; in the fifth, for the favor of Kings
and officers, and good entertainmenr, they fealed in Silver the headofa man, and
perfumed it with Zanders ; in the fixth, for to pro- cure love beewixt two, they
fealed in white wax two Images imbracmg one another, and perfumed them with
Lig- num Aloes and AmEer ; in the feventh. for to obtain every! good thing , they
fealed in SiLm the Image of a man] well clothed , holding up his hands to heaven
as it were! praying and Implicating, and perfumed it with good odors J in the
eight, for victory in war they made a feal of i in, being! an image of an
E3gle,having the face of a man, and perfumed iti wichiSrwnftone. In the ninth, to
cauie infirmities, they madeai leal of Lead, being the image of a man wanting
his privy parts, (hutting his eyes with his hands j and they perfumed it with Rofin
of the Pine. 1 n the tenth, to facilitate child-bearing, and to cure, the fick, they
made a feal of gold, being the head of a Lyon, and perfumed it with Amber; In the
eleventh, for fjar, reverence and woifliip, they made a feal of a plate of gold,
being the image of a man riding on a Lion, holding the ear thereof in his left
hand, and in his right, holding forth a bracelet of gold, and they perfumed it with
good odours and Saffron. In the twelth,for the feparation of Lovers, they made a
feal of black lead, being the image of a Dragon fighting with a man, and they
perfumed it with the hairs of a Lion, and fetida. In the thirteenth, for the
agreement of married couples, and for the diffolving of -the charms againft
copulation, they made a feal of the images of both, of the man in red Wax, of the
woman in white, and caufed them to imbrace one another, perfuming it with
Lignum lAloes and Amber. In the four- teenth, for divorce and feparation of the
man from the wo- man, they made a feal of red Copper, being the image of a
Dog biting his tail, and they perfumed it with the hair of a black Dog, and black
Cat. In the fifteenth, for to obtain friendfhip and good will, they made the image
of a man fitting, and inditing or letters’, and perfumed it with Frankincenfe and
Nutmegs. In the fixteenth,for to gain much Merchandizing they made a feal of
Silver, being the image of a man fitting upon a Chair, holding a ballance in his
hand, and they perfum- ed it with well fmelling fpices. In the feventeenth, againft
Theeves and Robbers, they fealed with an Iron feal the Image of an Ape, and
perfumed it with the hair of an Ape. In the eighteenth, againft Feavors and pains
of the belly , they made a feal of Copper, being the image of a Snake, holding his
tail a- bove his head, and they perfumed it with Harts- horn, and re- ported the
fame feal to put to flight Serpents, and all venemous creatures from the place
where it is buried.In the nineteentbfor facilitating birth,&provoking the menft
rues, they made a fealof copper, being the image ofa woman, bolding her hands
upon her face; and they perfumed it with UquidSterax.ln the twentieth. }o6
Of Occult Tkilofophy. Book 1 1. for hunting, they made a feal of Tin, being the
image of So- gitttrj, half a Man, and half an Horfe, and they perfumed it with the
head of a Wolf. In the twentie one for the de- ft ru&ion of fome body, they made
the image of a man with a double countenance, before and behinde, and they
perfumed it With Brimftone and Jet, and did put it in a box of brafs, and with it
Brimftonc and Jet, and the hair of him whom they would hurt. In the two and
twentieth, for the fecurity k of Runa- ways, they made a feal of Iron, being the
image of a man with wings on his feet, bearing an helmet on his head, and they
per- fumed it with Argent vivc. In the three and twentieth, for deftrutfion and
wafting, they made a fealoflron, being the image of a Cat.having a Dogs head,
and they perfumed it with the hairs of a Dogs head, arid buried it in the place
where they did pretend to hurt. In the four and twentieth, for the multi- plying of
Heards of Cattle, they took the horn of a Ram, Bull, or Goar, or of that fort of
cattle which they would in^ creafe, and fealed in it burning with an Iron feal, the
image of a woman giving fuck to her fon, and they hanged it on the neck of that
cattle who was the leader of the flock, or they fealed it in his horn. In the five and
twentieth, for the prefer- vation of Trees and Harvefts, they fealed in the wood of
a Fig- tree, the image of a man planting, and they perfumed it with the flowers of
the Fig-tree, and did hang it on the tree. In che (ixand twentieth for love and
favor, they fealed in white Wax and Maftick the image of a woman wafhing and
combing her haires, and they perfumed it with things fmelling very well. In the
fevenand twentieth for to dtftroy Fountains, Pits, Medi- cinal Waters and Baths,
they made of red Earth the image of a man winged, holding in his hand an empty
vcflel, and perfo- rated, and the image being burnt, they did put in the veffel
Afifetida, and liquid St or ax, and they did overwhelm and buiy it in the Pond or
Fountain which they would deftroy In the efght and twentieth, for to gather Fifties
together they made a feal of Copper, being the image of a Fifli, and they
perfumed it with the skin of a fea fifli, and did caft it into the ‘ water, wherefoever
they would have the fifluo gather toge- ther.' Book 1 1. Of Occult m iofophy.
ther. Moreover together with the forefaid Images, they did write down alfo the
names of the Spirits and their Charadera, and did invocate and pray for thofe
things which they pre- tended to obtain. . CHAP. XLVIJ. i Of the Images of the
fixed Behenian Stars. B Ut now for the operations of the fixed Bars, according to
Hermes opinion, under the head of Algol , thev made an image whofe Fignre was
the head of a man with a bloody neck ; they report that it befloweth good fucccfs
to Petitions, and maketh him who carrieth it bold and magnanimous, and
preferveth the members of the body found : alfo ithclpeth a- gainft Witchcraft,
and refledeth evil indcavors and wicked incantations upon our adverfaries. Under
the conftcllation of 'Pleiades, they made the image of a little Virgin, or the Figure
of a Lamp; its reported to increafc the light of the eyes, to afTemble Spirits, to
raife Winds, to reveal lecret and hidden things : Under Adlehra , they made an
image after the likenefs of God, or of a flying man; it gi veth riches jnd honor.-
Under the Goat they made an image, the Figure of which was, as it were, a man
willing tomakehirofelf merry with mufical, inftrumentsjit maketh him who carrieth
it acceptable, honored and exalted before Kings and Princes ; and helpeth the
pain of the teeth : Under the greater Dog-ftar, they made the image of an Hound
and a little Virgin; ic beftoweth honor and good will, and the favor of men, and
Aerial fpirits, andgivetb power to pacifie and reconcile Kings, Princes, and other
men : Under the leffer c Dog-flar they made the image of a Cock, or of three little
maides ; it conferseth the favor of the gods, of fpirits, and men ; it giveth power
againft Witchcrafts, and preferveth health : Under the Heart of Leo , they made
the image of a Lion or Cat, or the Figure of an honorable Perfon fitting in a
Chair ; it rendreth a man temperate, appeafeth X 2 wrath Book 1 1 wrath,
and giveth fevour Under the tail of Vrja Major they made the image of a penfive
Man, or of a Bull, or the Figure ofaCalfjit availeth againft incantations, and
makethhim who carrieth it fecure in his travels: Under the wing o { Corvus they
made the image of a Raven, or Snake, or of a black Man doathed in black ; this
maketh a man cholerick, bold, coura. gious, full of thoughts, a backbiter, and
caufeth naughty dreams ; alfo it giveth the power of driving away evil fpirits and
of gathering them together ; it is profitable again!! the malice of Men, Devils and
Winds: Under the Spike their made the image of a Bird, or of a man laden with
Merchan- dize; it conferred riches, and maketh one overcome conten- tions, it
taketh away fcarcityand raifehief Under Alchamcth they made the image of an
.Horfc or Wolf, or the Figure of a they made the image of an Hen, or of a man
crowned and advanced ; it beftoweth the ° f T* “ d .8 ,vcth cbaftit 7- Under the
Heart of Scorpio they made the image of a man armed and with a coat of Male,
or the Figure of a Scorpion; it giveth un- demanding and memory, it maketh a
good colour, and aidetb againft eviffoints, and dnveth them away, and bindeth
them : Under the Vulture, they made the image of a Vulture or Hen or oft
traveller ; it maketh a man magnanimous and proud giveth power over devils
and beaft&Under the tail Vfc££ corn thevmadc the image of an Hart, or Coate, or
of an a£ Pr °A ti ^*5 d incrcafeth w ™th. Thefe Ire the images of feme of the
fixed ftars which they command to be ingraven on their ftones under them.
CHAP Book 1 1. Of Occult Tbilofoply. l°9 CHAP. XLVIII. Of (JeomaHticafi
Figures, whifh are the middle betwixt Imgu and Charters. T Heie are moreover
certain other Figures , framed by the number and ficuation of the ftars, and
afcribed both to the Elements, and alio to the Planets and Signs, which are called
Geomantical, becaufe that Geomantical Diviners do reduce the points of their lot
projefled,
by the excels of parity or imparity into thofe figures ; and they alfo being
engraven or imprinted under the dominion of their Planets and Signs^ do
conceive the vcrcuc and power of images ; and thefe Figures are as a middle
betwixt Images and Characters ; But whofoe- ver defireth cxaflly to know the
natures, qualities, proprieties* conditions, fignifications, and Nativities of thefe
Figures, let him read the Volums of Geomancy • but they are in niunbaC fixteen,
whofc names and figures are thefe. w ongregation nAffemblmg The
Earth A pri/on . ' Bound Great fortune ' ' Greater aid Safe-guard entering
Ltffer fortune Leficr aid Safeguard going out Obtaining Comf rebcndtd within
Acqufftion Comp rehmded without I Fire * \Sadhefs * IDamned \ C/ ofs
Wacccr CHAP. XL IX. Of Images, the figure whereof is not after
the iiknefsof off Cehfiiail figure, but after thelikenefs of that which the mind of
the workp" defires, ■/£> — “ - M *«* ■/£> ' * ' T Here remains as yet an other manner
of images not accor- ding to the fimilicude of Celeftial! figures, bur according to
the fimilicude of that which the mind ot the worker defires, of whole they are the
effigies, and reprefentation : So to pro- cure love we make images embracing one
the ochento difeord, (hiking one the otherjto bring mifery, or deftruffion as dam-
itiage to a man,or houfe,or City or any thing elfe.we make im- ages diftorted,
broken in members, and Darts after the likenefs and figure of that thing which we
would deftroy or damnifie ; And Magicians advife us that in carting or engraving
images we would write upon it the name of the effeft ; and this on the back
when etill, asdeftruflion; on the belly when good, as love. Moreover in the
forehead of the imase let be written the name of the fpecies or Jndividuufn which
the image re- prefcnts,or for whom or againft whom it is made. Alfo on the bread
let the name of the figne or face afeending, and Lord thereof be written ; alfo the
names and Characters of its An- gles. Moreover in making the image they advife
that prayec for the effedl for which it is made, 6c ufed. All which Alber- ts
Magnus in his Specu/o affirms. Now they ufe the images being made diverfly
according to the vertues thereof; Some- times they hang them or binde them to
the body j Some- times they bury them under the Earth, or a River ; fometim(% ;
they hang them in a Chimny over the fmoak, or upon a tree that they be moved
by the wind ; fometime with the head up- ward, & fometimes downward;
fometimes they put them into hot water, or into the fife. For they fay as the
workers of the images do aff tA the image it felf, fo doth it bring the like pat
fions upon thofe to whom it was afcribed, as the mind of the operator hath
dilated it. As we read that NeOauabus the Ma- gician made images of (hips with
wax after that manner, and art that when he drowned thofe images in water,
that the (hips ofhis enemies were in like maner drowned in the Sea.and haz-
arded. Now that part of Aftrology which is writ concerning eleftionsjteacheth us
that the constellations alfo arc to be ob- fcrved for the making of images, and
fuch like. CHAP. L Of certain Celt [Hal ohfervations and the praSift of fome
Images. s # I . ^ • i • • ' s' * . \ » ’ • . - » . . ^ , , I will now (hew thee the
obfervation of Celeftiall bodyes which arc required for the pTadtife of fome of
thcfekind of images j So to make any one fortunate , we make an image in which
thefe are fortunate, viz. the fignifi- cator of the life thereof, the givers of life, the
figns, and Pla- nets. Moreover let the afccndent, the middle of the heaven, and
the Lords thereof be fortunate .- alfo the place of the Sun and place of the Moon;
part of fortune, and Lord of con- junction or prevention made before their
nativity, bydepref- ling the Malignant Planets. But if we will make an image to
procure mifery, we muft do contrarywifc, and thofe which we place here
fortunate, mull there be infortunate, by railing ma- lignant Stars. In like
mannermuft we do to make any place Region, City, or houfc fortunate. Alfo for
deltroying or pre- judicing any of the forefaid; Let there be made an image under
the afcenfion of that man whom thou wouldll deftroy , and prejudice, and thou
(hall make unfortunate, -the Lord of the houfe of his life, the Lord of the amend-
ing, and the Moon, the lord of the houfe of the Moon, and the lord of the houfe
of the lord afcending, and the tenth houfe, and the lord thereof. Now for the
fitting of any place, place fortunes in theafcendent thereof; and in thefirft.and
tenth and fecond, and eighth houfe, thou (hall make the lord of the’ afcendent,
and the lord of the houfe of the Moon fortunate. But to chafe away certain
Animals from certain places that they may not be generated, or abide there, let
there be an im- age made under the afcenfion of that Animal , which thon
woul^t I Book I I. Of Occult Tbilofophy. wouldft chafe away, and after the
likenefs thereof; as if thou wouldeft chafe away Scorpions from any place , let an
image of the Scorpion be made, the fign of Scorpio afccnding with the Moon,
and thou (halt make unfortunate the afcendent, and lord thereof, and the Lord of
the houfe of Mars ; and thou (hall make unfortunate the lord of the afcendent in
the eighth houfe , and let them be joyncd with an afpeft malignant, op- pofite, or
quadrant : and let there be writ upon the image the name of the afcendent, of the
Lord thereof, and of the Moon, and of the lord of the day , . and of the Lord of
the hour. And let there be a pit made in the middle of the place, from which thou
wouldft drive them • and let there be carryed into it, fome of the earth taken out
of the four corners of the fame place, and let the image be buryed there with the
head down- ward, with faying, this is the burying of the Scorpions , that they
may not come into this place, and fo of the reft. So for gain let there be made an
image under the afcendent of the nativity of the man, or under the afeenfion of
that place to which thou wouldeft appoint the gain ; and thou (hall make the lord
of the fecond houfe, which is in the houfe of fubftanco to be joyned with the Lord
of the afcendent in the trine or fea- t'll , and let there be a reception amongft
them; thou fhaH make fortunate the eleventh and the Lord thereof, and the
eighth;’ and if thou canft, put part of the fortune in the afcendent, or fecond ;
and let the image be buryed in that place, or carryed from that place, to which
thou wouldeft ap- point the gain. Alfo for concord, and love, let there be an
image made in the day of Jupiter under the afcendent of the na- tivity of him
whom thou wouldft have be beloved, make for- tunate the afcendent, and the
tenth, and hide the evil from the afcendent ; and thou muft have the Lord of the
tenth, and planets of the eleveneth fortune, joyned to the Lord of the afcendent,
from the trine or fextil with reception ; then make an other image for him whom
thou wouldeft ftiruptolove; confide r if he be a friend, or companion of him whom
thou wouldft have be beloved; and if fo,let there be as image made under the
afeenfion of the eleventh houfe from the afcendent of Of Occult Thilof^hy.
Book 1 1. of the firft image ; but if the party be a wife, or a husband,fet it be
made under the afcenfion ofthe feventh ; if a brother, or a fitter, or a coufin,lec it
be nude under the afcenfion of the third and fo ofthe like ; and put the
fignificator ofthe afcen- dent of the fccond image, joyned to the fignificator of the
afcendent ofthe firft image ; and let there be betwixt them a reception, and let
the reft be fortunate, as in the firft image; afterwards joyn both images together
into a mutual embrace - ing or put the face of the fecond image to the back of
the firft inuge, and let them be wrapt up in filk, and call away or fooiled. Alfo for
fuccefs of petitions, and for the obtaining of a thing denyed, or taken, or
poflefled by an other, let there be an image made under the afcendent of him
who peti. tions for the thing ; and caufe that the Lord of the fecond be joyned
with the lord of the afcendent from a trine, or fextile, and let there be a reception
betwixt them, and if it can be, let the Lord of the fecond be in the obeying figns,
and the Lord of the afcendent in the ruling, make fortunate the afcendent, and
the Lord thereof, and take heed that the lord of the afcendent be not retrograde
or combuft, or falling, or in the houfcof oppofition i.f.in the feventh from his own
houfc;lct him not be hindred by the malignant, let him bcftrong,&inan angle;Thou
(halt make fortunate the afcendent, and the Lord of the fecond and the Moon;
and make another image for him that is peti- tioned to, and begin it under the
afcendent belonging to him, as if he be a King or a Prince, begin it under the
afcendent of the tenth hoofefrom theafeendent of the firft image ; Jfhc be a
father under the fourth; if a fon under fifth, and fo ofthe like; and put the
fignificator of the fecond image, joyned with the lord ofthe afcendent of the firft
image.from a trine, or (ex- tile , and let him receive it, and put them both ftrong,
and fortunate without any let ; make all evill fail from them. Thou (hall make
fortunate the tenth, and the fourth if thou canft.or any of them; and when the
fccond image fhall be per- feded, joyn it with the firft, face to face.and wrap them
in clean linnen, and bury them in the middle of his houfe who is the petitioner
under a fortunate fignificator , the fortune being ftrong ftrong ,and let the
face of the firft image be toward the North or rather toward that place where the
thing petitioned for doth abide';
or if it happen that the petitioner goeth forward towards him with whom the
thing petitioned for is, let him bring the images with him as fararhe goes. And let
there be made an image of dreams, which being put under the head of him that
deeps, makes him dream true dreams concerning any thing that he hath formerly
deliberated of; and let the figure of that be the figure of a man deeping in the
bofome of an Angel, which thou (hall make in the Lyon afeending, the Sun
keeping the nincth houfc in Aries ; thou (halt wne up- on the breaft of the man
the name of the effefl defired, and in the hand of the Angel the name of the
intelligence of the Sun. Let the fame image be madein Virgo attending. Mercury
be- ing fortunate in Aries in the ninth houfe, or Cjemini attending in Mercury
being fortunate, and keeping theninthhoufc in Aquarius • and let it be received
from Saturn with a fortunate afpetf, and let the name of the fpirit of Mercury be
writ up- oiml. Let alfo the fame be made in Libra tfcending t Venus be- * ing
received from Mercury in Gemini in the ninth houfe, by writting upon it the Angel
of Venus. Bcfides alfo let the fame image be made in Aquarius afeending, Saturn,
fortunately potKfling the ninth houfe in his exaltation, which is in Libr* t and let
there be writ upon it the Angel of Saturn. Moreover let it be made in fancer
afeending the Moon being received by Jupiter and Venus in *Pifces , and being
fortunately placed in i the ninth houfe, and let there be writ upon it the fpirit of
the Moon. There are alfo made rings of dreams of wonderfull efficacy; and there
are rings of the Sun, and Saturn, and the conftellation of them is when the Sun or
Saturn afeend in their exaltations in the ninth houfe, and when the Moon is joy-
ned to Saturn in the ninth houfe, and in that figne, : which was the ninth houfe of
Nativity; and lei there'be writ upon the rings the name of the fpirit of the Sun, or
Saturn. Let this which hath beeu fpoken fufficc concerning unagcs,for nowthou
mayft find out more of this nature of thy felf. But know this that _ * Of
Occult (philofophy. Book 1 1. that fuch images work nothing, unlefs they be io
vivified that either a natural or Cdeftiall, or Heroicall, or animafixall, or
letnoniacall, or angelicall vertuc be in them, or afliftant to them. But who can give
a foul to an image, or make a Rone to live or mettal, or wood, or wax? and who
can raife out of Rones children unto <sflrab«m> Certainly this Arcanmn doth not
enter into an ArtiR of a Riffeneck; neither can he give thofe things which hath
them not. No body hath them but he who doth ('the Elements being rcRrained,
nature being overcome, the Heavens being over powered; tranfeend the progrefs
of Angels,and comes to the very Archetype it felf, of which being then made a
cooperator may do all things, as we fhall fpcak afterwards. CHAP. LI. Of Char
otters Which cure mode after the rule and imitation of C'ltftial, and how with the
table thereof they are deduced out ofGeomantical figures. c Haraders
alfohave their community from the rayes of the CeleRials caR together according
to a certain num- ber by a certain peculiar property, which CeleRials as in divers
Rrokes of their rayes falling feverall ways amongft them- fclves produce divers
venues: To alfo C haraders being varioufly protraded, according to the various
concourfeof thofe rayes quickly obtain divers operations, and alfo more
efficacious ma- ny times then the properties of naturall commixtions. Now the
true Charadcis of the heavens is the writing of Angels, which amongR the
Hebrews is called the Writing Alatachirh, by which all things are deferibed
andfignified in the Heaven for every knowing man to read. But of thefe hereafter ;
But now they make Cbaraders of Geomantical figures binding to- gether the
points of each varioufly, and attributing them ac - cording to the manner of their
figurings, to thofe Planets and Book I I. VtVceuu'rhuojopny. aiidfign* of
which they were made, the making of which the following table will (hew. _ The
Charters of the Mood. From the way From the people The C borders of
Mercury . Fiom Conjun&ion 0 IIX®X£© From White The ChterdBeri of V tnm
From loofing The Chandlers of the Sun. From t greater Fortune From a
leffer Fortune The Characters s/Mars The ^handlers o/jupiter From obtain X
»J»- Of Occult tPhilofophy. The Char otters o/Saturn. Book 1 1 From
fadnefe The Char attars of the head of the Dragon The Char otters of the tajle
of the Dtigon ±A£AAA CHAP, Of Char afters which are drawn from things
themf elves hj a certain likenefs . ,V . . ; ; 4 W E have fpoken above of a certain
manner of Images made nor after the likenefs of Celcftial Images, but according
to the emulation of that which the mindeof the Operator doth defire. In like
manner alfo it is to be undet- ftood of Characters ; for fuch like Characters are
nothing elfe then images ill dearticulated j yet having a certain probable fi-
militnde with the Celeftial images, or with that which the mind of the Operator
defires, whether that be from the whole image, or from certain market thereof
exprefiing the whold image. As the Characters of Aries and T auras we make thus
from their horns r « . Of Gemini from imbracing n . of Cancer from a progrels and
regrefs a »oF Leo.Scorpio^d C*- pricom, hom their tail si m vt of Virgo, from
Spike of Libra from a ballance £* of Sagittarius from a dart *" , of Aquarius from
Waters ss and of ‘Pifces from Fifties K . In like manner the Character of Saturn is
made from a Sickle of Jupiter , from a Scepter Hi Of Mars from a bolt a of the
Sun from roundnefs, and a golden brightnefs © of Venn: from a Lookinglafs if -
of Mercury from a Wand of the Moon from her horns of increafing and
decreafing <r . Befides, ofthefe, ac- cording to the mixtions of Signs and Stars,
and Natures, are made alio mixed Characters, as of a fiery criplicity alfo
according to the hundred and Watery twentie conjunctions of Planets,rcfuli fo
many compound Cha- racters of various Figures; asof Sttttrn and Jupiter, vi*..
thus ( 7L 21* or thus UL or thus of Saturn and Mart, or thus ■/£>f j; of
SdturnjMpiter and AUtti * or thuj And as thefe are exemplified by two and three,
fo alfo of the reft, and of more may they be framed : after the fame manner may
the Characters of other Ccleftial images afcending in any face or degree of figns,
be compcndioufly drawn after the likenefs of the images, as in thefe which are
made accord* ing to the way of imitation of that which the minde of the
Operator defires , as to love, the figures be mixed to- gether imbracing and
obeying one the other, but to hatred, on the contrary, turning away the one from
the other; con- tending, unequal, loofed. But now wc will here fet down thole
Characters which Hermes afligned to the fixed ftars, and Behenii, and they are
thefe. The head of Jlgol The Tleiader, X The Goat Star . * 4 • 4 \ 7f ' 1
The greater Vog-jlar, The lefler Dog*$lar. r ; ^ i, % , f in The heart of the
Lion, 4 *« * . * w > , s&- The Tail of the <Bearl 03 The wing of the Crow. K
— « ** i/fkmttb* Alcameth The heart of the Scorpio tu The Vulture falling
The tail of Capricorn . That ho 'Divination without Aftrologj is flrfe&. "T It 7E
hare fpoken in the foregoing Chapters ofthedi- V V vers kindes of Divinations :
But this is to be noted that all thefe require the ufe and rules of Aftrology, as a
key moft neceffary for the knowledge of all fecrets ; and that all kinds of
Divinations whacfoever have their root and founda- tion in Aftrologie fo, as that
without it they are of little or no nfe; yet Aftrological Di vinadon.in as mach as the
Celcftials are caufes and figns of all thole things which are, and are done Y a “
m Q( Occult mofophy. Book 1 1. _______ ' in tfaefe inferiors, doth give moft
certain demonftations by the (knation, and motion oncfy of Cekfti3l bodies, of
chofe thing* which are occult or future ; of which we (hall in this place fpeak no
further, fince of this Science huge Volums have been wrote by the Ancients, and
are everywhere extant. Therefore whetherchePhyfiognomifts lookupon the body,
or countenance or forehead, or hand.or the Sooth£»yer,fearchcth by drcjms or
Aufpicia, that the judgment may be righr, the figure of heaven is alfo to be
enquired into. From the judgements whereof, together with conjectures of
fimilitudes and figns, are produ- ced true opinions of the fignificators. Alfo if any
prodigie mall appear, the Figure of the. heaven is to be ereded ; alfo fuch things
are to be enquired after, which have gone before in the revolutions of years from
great conjundions, and Edipfes: then alfo the Nativities, beginnings,
intronizations, foundati- ons, and revolutions, perfedions, diredidns of Princes
Nati- ons, Kingdoms, Cities, when tfaefe (hall appear, and upon what place of the
Celcftial figure thefc fell ; that by all thefe at length wc may come to a rational
and probable fignifica- tion of thefc things. After the fame manner, but with lefs
la- bour, we muft proceed in the Expofition of dreams. Moreo- ver, they that
being diftempered foretell future things, doit not but as they are inft.gatcd by the
ftars, or inferior inftru- inents of thefc, whence their Predidions muft at length be
imputed to the Ccleftials, as we read in Luc An the old Prophet Thtlightnmgs
motion, anJ the veiutt *bkh are rwroufjdMa toarm, and motion of a fair PJumt
Vvandring £ tb aire> bring taught — — - W a 9 a vic , wcd ' ^ Sacri &e flain, the
infpedion ftial (£« n k d,d atI a° 8th by the di, P° fi tions Of the Cele- ftialftars
pronounce
judgement. Alfo Georoancy it felf the moft accurate of Divinauona, which
divines by points of the “y other li,perfices, 0f by afali, or another power
mlcnbed, dothfirft reduce them to Celcftial figures, 5L to chofe Book 1 1. Of
Occult tPhilofophy. thole lixteen wmcn wc above named, an Aftrological
manner., by the properties and obfervation. thereof : and hither are referred all
natural Divinations by lots wbitfoever.the power whereof can be from no where
elfe then from the hcaven.and from the minde of them that work them. For
whatfoever is moved,caufed or produced in thele inferiors, muft of neceflity
imitate the mocions^nd influences of thefupe- riours, to which, as to its roots,
caufes, and figns it is reduced, the judgement whereof is {hewed by Aftrological
Rules. Hence Dice, Tetracedron, Exacedron, Oflocedron, Dodera- cedron,
Icocedron being made by certain Numbers, Sig«,arid Stats at opportune
timcs.undcr the influences of the Celeftials, . . . t i . • I nf Mivininff Mars at
uppimum. iiu*.»,uui.v. a c __ . . and being infcribed, obtain a worderfiil vertuc of
Divmi and foi had, in tained. iftings, Dcftini CHAP. LIV. Of Lottery, »ben,
and whence the vertuc of Divining u incident to ft. T fC 7Hatfoevcr Divinations
and Predifiions of humane V V events are made by Lottery, muft of neceflity,
befides the lot, have feme fublime occult caufe; which indeed (hall not be a caufe
by accident, fuch as AriflotU defcribes Fortune to be. For in the feries of Caufes,
feeing according to the P/rf*- a caufe by accident can never be the prime and
iufhctent caufe, wc muft look higher, andfindcout a caufe whidunay know and
intend the cffe& Now this we muft not place in corporeal Nature, but in
immaterial, and incorporeal 1 g- (hnces which indeed admimfter the Lot, and
difpence tbe fig- nification of the truth, as in mens fouls, or feparated fpints, or
Scdeftial Intelligences, or in God himfelf. Now that there is in mans foul a
foffident power and venue to direft fiich kinde of lots , it is hence numfeft,
bccaufe there is . . ' X 5 m J2 6 Of Occult Tkilojopky. ook 1 1. in our
foul a divine vertoe, and fimilitude, and apprehcnfion, and power of all things ;
And as we fiid in the firft Book, AH things have a natural obedience to it, and of
neeeflicy have a motion and efficacy to that which the foul defires with a ftrong
dcfire ; and all the vertues and operations of natural and artifical things, obey it
when it is carried forth into the excels of defire, and then all Lots of what kinde
foever are af- fifting to the appetite of fuch a minde, and acquire to thcm- felves
wonderful vertues of paflages, as from that, fo from the Celeftial opportunity in
that hour in which the excels of fuch a like appetite doth moft of all exceed in it.
And this is that iund and foundation of all Aftrological Queftions, where- e the
minde being elevated into the cxcefs of any defire, taketh of it felf an hour and
opportunity moft convenient and efficacious, on whitbtheF igurc of the heaven
being made, the Aftrologer may then judge in it, and plainly know concerning
that which any one dcfircs, and is inquificive to know. Buc now becanfe Lots arc
not directed alwayes by mans minde, but alio, as we (aid before, by the help of
other Spirits; nor is the minde of a Prophet alwayes dilbofed to that exccfs of paf-
fion as we fpoke of-, hence amongft che Ancients, it wasa Cu- ftome to premife
before the calling of the Lot, fome facred performances, in which they called
upon divine Intelligences a> dlpirittforto diretff the Lot aright. Wfiatfoever kinde
of preftge therefore tbefe-kinde of Lots portend, muftof necef- fity not be by
dance or fortune, but from a fpiricual caufe, by vertue whereof the Phantafie, or
hand of him that call the Lot is moved , whether that power proceed from the foul
of the Operator through the great excefrof his afft&ion, or from a Celeftial
influence-, andopportunicy, or from a certain Dicty ' or Iprrit affiftmg, or moving
frortron high, whether theft Lots are placed in calling of Cockalls, oy throwing of
Dice, or in the meeting of Verfcs, fiich as were formerly the Lot of Homer znA
Vtrgil, of which we read in td&litu of ; Sparta, Hadrimtw long fince made enquiry;
and which- we : read befell Trajaxm che Empcrour. What’s /» / » * •" *
Book 1 1. Of Occult ( PI)ilofo[)hy. - . ♦ • • —i.fl * * w tvhat's he far off grac'd with
the Olrvehongh Trt fencing offerings ’bU 'frhitechin 'dteknow, A Roman
King&bofe lawsM/etied Rome, And from fmatl Carets a poorfojiJbaS come To
great command - — - By whichVerfeshe did not in vain become to havehopeiof
enjoying the Empire, Alfo amengft Hebrews* ami even a- mongftus
Chriftians(fome Divines not dilapprovingof it)Lot* are taken out of Vcrfcs of
Pklms. There arc affo more.fc other kindes of Lots, asare humane Lots, which had
no Divination in them amongft the Ancients, and arc obferved by ns inchoo- fing
of Magiftrates, to prevent envy, of which alfo C«w» a- gainfl Verres nukes
mention: but they are not of oof VBt- pofe .• But thofe which are divine, and
lacred Lots, refpe«ing Oracles, and Religion, of which we ffiall difcourfc in the fol-
lowing Book: Onely thus far I would advifeyou, that how much prefaging,
diviningpr Southfaying foever Lots are found to have, they have them not as they
are Lots.bnt by realon ot a vertuc of a higher operation joyned to them. CHAP.
LV. . \ Of the foul of the World, and of theCelefiials, according to the
traditions of the Poets, and Thilofophers. I T is neceffary that the heaven and
Celeftial bodies, feeing they hare a power, influence, and manifeft operation upon
thefc inferiors, (hould be animated : feeing an operation can- not proceed from a
meer body. All famous Pocb, andPmlo- fophers affirm therefore that the world
and all Celeftiall bo- dies muft have a foul, and that alfo intelligent ; Hence
Marcus Mavilliw in his Aftrooomy to tAngafhu fiDff, w '• ’m" m w ,| r ' * - m ' » .
The ji8 Of Occult Thfofopby. Book I j The great C orpor tall world, which
doth off tar In stivers forms, of Aire, Earth, Sea, and Fire, osf divine foul doth
rale, a Dietj Doth 'isifelj govern ; •: AUb Lucan , The Earth that's Weigh'd i'th
aire.’s fnftained Fj great Jove — — And Bottifit Thou dofijojn to the world afoul,
that moves tAll things of threefold nature, and diffmfe It through the members
of the fame, and this Into twoOrbs of motion rounded is Being divided, and for
to return Into it felf makes haft — - And Virgil moft full of all Philofophy, lings
thus. And fir ft the Heaven, Earth, and liauid plain. The (JWoons bright globe,
and Stars Titanian *ffjiritfed within, fpreud through the whole And with the huge
heap mix'd infufed afoul-. Hence man and beafts^and birds derive their ftrain,
And mongers floating in the marbled main j Theft feeds have fiery vigor , anda
birth Of heavtnlj race, but tlog’dwUhheavj earth. For what do thefe verfcs fecm
to mean , then that the world fliould not only have a fpirit foul, but alfo to
partake of the fnfr'Sml' “? ‘5“ th « vertne, and vigour of all Z ? f do depend on
the foul of the world ? This do all Tlatomfts, Tjthagorsans, Orphesu, Trifmeg.ftus,
Ariftotle, TbP- Of Occult tPhiloJopfy. Aviccnj Alg***lcs, and all Pcripatetkks
confc CHAP. LVL The fame is confirmed bj reafon. T rie world, the heavens,
the Stars and tl|e Elements have a foul, with which they caufe a foul in thefe
inferior and mixed bodies. They have aifo as we laid in the former book ,a foirit,
which by the mediating of the foul is united to the bo- dy : For as the wovld is a
certain whole body, the parts whereof are the bodies of all living creatures, and
by how much the whole is more perfed and noble then the parts by fo much
more perfeft, and noble is the body of the world then the bodies of each living
thing.lt would be abfurd, that all im- perfed bodies and parts of the world, and
every bafeAni* maL as Flics, and Worms (hould be worthy ot a life, and have ; a
life and foul, and the whole entire world a moft perfeft, whole, and moft noble
body, (hould have neither life,nor foul; It is no left abfurd, that Heavens, Stars
Elements, which give to all things life, and foul moft largely, (hould themfelves be
without life, and foul; and that every plant , or tree (hopld be of a more noble
condition then the Heaven, Stars, and Ele- ments, which arc naturally the caufe of
them ; And what living, man can deny that earth, and water live, which of
themfelves,. generate, vivifie, nourifh, and incrcafe innumerable trees, plants r
and living creatures? as moft manifeftly appears in things that breed of their own
accord, and inthofe which • have nocorporeall feed. Neither could Elements
generate and.r nourifti fucb kind of living creatures, if they themfelves were
without life or foul. • But Tome haply may fay, that fuch kind of living creatures
are not generated by the foul of the earth, or water, butby the
influencicsofCeleftiallfouls; Tbefe the p l at on i ft s anfwer, that an Accident
cannot beget a fubftance, unlefs haply as an inftrument it be fubje&ed to the
nextfub-. ftance, becaufe an inftrument removed froman artificer is not ■/£>
moved moved to the effefi of die m ; fo alfo thole Celeftiall influcri cies, feeing
they are certain accidents being removed far from vital fabftances, or from the
life it felf, cannot generate a vital fubftance in thefe inferiors. And Mmarms in his
book which he cals De Communi, faith. All that is in the world is moved ei- ther
byincreafe.or deer cafe .Now what moves.muft needs have life j and feeing that
all things move, even the earth, efpecially with a generative and alterative
motion,they
muft themfelves live. And if any doubt that tbe heavens live, faith Theophra-
ftm, he is not to be accounted a Philofopber; and he which debyes the heaven to
be animated, fo that tbe mover thereof is not the form thereof, deftroyes the
foundation of all Philo- fophy ) The world therefore lives, hath a foul, and fenfe;
for it gives life to plants, which are not produced of feed; and it gives fenfe to
Animals, which ate not generated by coition. ~ CHAP. LV II. That the foul of the
world, and the (fc left util fouls are ration All \ : and partake of Divine
rnnderftanding. < *$| * • \ It ' a .« a. f y * * ** " ■/£> ^ \ T Hat the above named
fouls have reafon,is apparent hence; j For whereas the uni verfall works of the
fordaid fouls do with a certain perpetuail order confpire amongft themfelves, it j
is neceffary that they be governed not by chance but by reafon; by which reafon
they do dire&,& bring all their operations to \ ■/£>[ a certainty. For it is necelTary
that the earth Ihould have the , j reafon of terrene things, and water of watery
things ; and fo j in the reft; by which reafon each in their time, place, and order I
are generated, and being hurt are repaired. Therefore Philo- * J fophers do not
think the fool of the earth to be as it were the foul of fome contemptible body,
but to be rational 1 and aifo intelligent, yea and to be a diety. Befides it. would be
I ablurd, feeing we have reafonsof our works, thacCekftiall j fouls, and the foal of
the univerfe Ihould not have reafons of f theirs. But if (as faith r Plat*) the world
be made by very goodneis nefs it felf, as well as it could be made, it is
certainly en dowed with not only life, fenfe, and reafon,butalfo under- Handing.
For the pcrfedKon of a body is its foul, and that body is more perfeft which
harhamore perfect foul- It is neceflary therefore, feeing Celeftiall bodies are moft
perfcdt, that they have alfo moft perfeft minds. They partake there- fore of an
intelled and a minde ; which the TlatomJlsz\fa prove by the perfeverance of their
order, and tenor, becaufc motion is ofits nature free, itmaycafily fwarve, and
wander now one way, now another,unle(s it were ruled by an intellcd and a mind,
and that alfo by a perfeA mind forefeeing from ■/£> the beginning, the beft way,
and chief end. Which perfedl "mind indeed', becaufc it is moft powerful! in the
foul* as is the foul,and as arc the fouls of Celeftiall bodies, and of Elements,
without all doubt doth moft orderly, and pcrfeftly govern the Work allotted to it.
For bodies do not refill a moft powerfull • foul, and a perftfl mind doth not
change its counfel. The foul of the world therefore is a certain only thing,filling
all things, beftbwing all things,binding, and knitting together all things, thar it
might make one frame of the world, and that it might be as it were one
inftrument making of many firings. CHAP. LVIII. Of the turns of the Celefiials,
and their rale over this inferior warldyh. T He names of C .leftull fools are very
many, and divert according to their manifold power and verttie upon thefc
inferior thing*, from wteflcethejrbave rectiveddiverj names, which thcaftcients
intheir hymnesandpfayeis made ufe of. Concerning which you muft obferyfci Aar
preryone of thefe fouls according to Orfbttu's' Divinity,is laid to have a ■/£>
Of Occult Thilojoph y. Book 1 1, double vertuejthe one placed in knowing, the
other in vivifying, and governing its body- Upon this account in the Celeftiall
fpheres, Orpheus cals the former vertue Bacchus , the other a Mufe. Hence he is
not inebriated by any Bacchus, who hath not firft been coupled to his Mufe.
Therefore nine Bac- chus’s are defigned about the nine Mules. Hence in the ninth
fphere Orpheus puts Bacchus Cribonius , and the Mule Calli- ope; in the Harry
heaven Picionius, and Vrania ; in the fphere of Saturn, Amphietus, and
Bolyphymnia; in the fphere oijupi- ter, Sabaftus , and Terpfichore;\n the fphere
of Mars, Bajfarius, and Clio; in the fphere of the Sun,Trietericus, and Mtlpement ;
in the fphere of Venus, Lyfius , and Erato; in the fphere of Mercury , Silenus , and
Euterpe ; in the fphereof the Moon Bacchus, Lyeus, and the Mufe Thalia. Alfo in
the fpheres of the Elements, he names the fouls after this manner . In the fire he
puts the planet, and the morning ; in the air lightening Jupiter, and Juno ; in
water the Ocean, and Thetys ; in the earth Pluto, and Broferpina ; but the foul of
the world or nniverfe Magicians call the Jupiter of the world , and the mind of the
world Apollo, and the nature of the world, Miner - « va. Befides in the fire they put
Vulcan, in the water Neptune, and they did name them by divers names. Alfo in
the Stan of theZodiack^thc Pythagorians did put twelve particular Gods or fouls
placed in the hearts of thofe Stars, and thence pfivprn- or foals placed in the
hearts of thofe Stars, and thence govern- ing the whole Star.wc. in the heart of
Aries is placed a par- ticular Pallas, in the heart of Taurus a particular Venus, of
Gemini a particular Phebus, of Cancer Mercury, of Leo Jupiter, oi Virgo Ceres, of
LibraVulcan, of Scorpio (Mars, of Sagit- tarius Diana, of Capricorn Vejla, of
Aquarius a particular Juno, in the heart of Pifces a particular Neptune : This did c
JManilius ling forth in thefc verfes. Pallas doth rule the Ram, Venus the Bull,
Phebus the Twins, and Mercury doth rule The Cancer, and the Lyon guides doth J
ov Ceres doth Virgo, Vulcan Libia move. Tor Tor Scorpion Mirs ; /*r
Sagittarius fairo Diana cares; for Capricorn doth care Vefta; Aquarius J ano doth
prote& ; Neptune Pifces - And moft ancient Orfheas writing to Mafias t reckons
pieties of the heavens then thefe, figaifying their nanfes re- fpefts, and dudes,
wiling them all in proper fongs. Let no one therefore think that they are the
names of evill deceiving fpi- tits; buc of natural), and divine vertues, diflrnbted to
the world by the true God, for the fervice, and profit of man, who knew how to
ufe them .- and antiquity it fclf hath aferibed to each of thefe Dieties the feverall
members of man ; as the ear to memory, which Virgil alfo dedicates to Phebus,
faying, Cythirn puls my ear, and admonilhech me. So the right hand' being a
token of fortitude, & by which an oath is made.MwiM Pompilius, as faith Livy ,
hath dedicated to faith The fingers ate under the tuition of Minerva, and the
knees given to Mer- cifullnefsiHencc they that beg pardon bend them. Some dedi-
cate the Navel! to Venus as the place ofluaury ; fome who re- fer all the
members to it as the center, fay it is dedicated to Jupiter. Hence in the Temple of
Jupiter Hammon the effigies of a navel is celebrated. Many other things the
ancients did obferve, aferibing every little member and Joynt to their Di- cties,
which if they be rightly undcrQood.and the true Dieties rilling oyer them known,
would not at all fwerveftom their duty, feeing alfo facred writ teftifies that all our
members arc governed by the fuperior vertues, of which we (hall fpeak more
largely » the following book; andnoc members only, but every ciercife of men is
diflributed to itsDiecie, ashunc- ings to Diana, wars to P alias, husbandry to
Ceres, of which thus fpeaks Apollo in his Oracles in Porphjrie. Pallas loves wars,
woods to Diana fair Aferibed are, to Juno humid Aire , To Ceres Corn , and fruits
; to Oiycis Tbt water, alfo humors waterijb. CHAP. Of Occult Thilofophy.
Book 1 1* CHAP. LI X. ✓/«/?/», the underftanding rcfembles Fire, reafon ■/£> t * % • 4 t • H | • • • " . . , * • ' ; r .. f j • .* ./I Of
the /even governtrs of the KorlJ, the Planets , and of their \ various names ferving
to Magicall fpeeches. M oreover they did call thofe feven governors of the world
(as Hermes cals them) Saturn , Jupiter, Mars t the Sun, Venus , Mercury, and the
Moon, by many names, and epithites; viz. calling Saturn ( alius, lithe- bearer, the
father of the God9, the Lord ofthe time, the high Lord, the great, the wife, the
intelligent, ingenious tevolutor, of a long ipace, ah old man of great profundity,
the author of fecret contemplation, imprefling , or deprefling great thoughts in
the hearts of men, deftroying and prefervtng all things, over- turning force and
power, and conftituting.a keeper of fecret things.and a (hewer of them.caufing
the lots, and finding of the author of life and death. So Jupiter is called as it were
a help- ing Father, the King of heaven. Magnanimous, thundering, lightning,
unconquered, high and mighty, great and mighty, good, fortunate , fwect, mild ,
of good will , honeft , pure, walking well, and in honor, the Lord of joy, and
ofjudgc- ments, wife, true, the (hewer of truth, the judge of all dungs, excelling
all in goodnefs, the Lord of riches, and wifdome.; Mars is called Mavors, powerfull
in war, bloody, powerfull in arms, a fword bearer, magnanimous, bold, untamed,
gene- rous, lightning, of great power and furious haft,againft whom none can
defend himfeff if he refill him , who dtftroyesshe ft tong, and powerfull, and
depofeth Kings from their thrones, the Lord of heat and power, the Lord of fiery
heat, and of the planet of blood ; who inflames the hearts of contenders, . and
gives them boldnefc. The Sun is called Chains, Vie fpiter, | ■/£>d polio, T it an, Peart
P hunts , Horsuflftris , as it is in that Oracle,; TheSm, Ofyris, Dionyfius gay,
Apollo, Horus . King ruling the dap Who — * Wkochangeth times, vho gfaeth
"Kinds and rasn y The King of Stars, andtheimmortall flame. He is called alfo
burning fiery, golden Aiming, ra- diating, of a fiery hair, of a golden hair, the eye
of the world, Lucifer , feeing alt things, ruling $11 rtiings,the creator of light
the King of Stars, the great Lord, good, fortunate, honed.
pure, prudent, intelligent, wife, finning over the whole world, governing, and
vivifying all bodies that have a foul, the prince of the world keeping all the Stars
under himfclf, the light of all the Stars, darkcning,burning, overcoming their
vertue byh^ approach, yet by his light and fplendor giving light and fplen- dor to
all things : in the night he is called Dionjfius^ but in the day Apollo t as if driving
away evill things. Therefore the Athenians called him Alexicacon t and Homer
Vlion, i,e. the driver away of evil things. He is alfo called Phabus from his beauty
and brightnefs, and Vulcan from his fiery violence, bc- caulc the force thereof
conlifts of many fires. He is alfo called the Jtfw.bccaufc he contains the light of all
the Scars .* hence he is called by the tsfffjrians Adad, which figmfics wr/y, and
by the Hebrews IPOt? Schemefch, which fignifies propir * Venus is called the Lady,
nourifiiing, beaucifull, white, fair, pleafing, powerful!, the fruicfull Lady of love
and beauty, the progeny of Ages, the firft parent of men, who in the beginning
of all things joyned divemey of fexes together with a growing love, and with an
eternall off fpring propagates kinds of men and Animals, the queen ©fall
delights, the Lady of re joy eng* friendly , fociable, pittifull, taking all things in
good pare, al- waiesbountifulho mortals, affording the tender sffc&ionof a
mother to the conditions of them m mifery, the fafegard of mankind, letting no
moment of time pafs without doing good, overcoming all things by her power,
humbling tbe high to the low, the ftrong to the weak, the noble to the viJe,refti-
g- and equalling all things .rand (he is called Aphrodite , be- c in every fexe,(he is
found to be of every mind; and fne is called Of Occult (Pbilojopbj- Book 1 1*
called Lucifer*, ke. bringing light, bringing the veers of the crycr of the gods,
the interpreter of gods, Stilbom , the Serpent- bearer, the rod -bearer, winged on
his feet,eloquent,bringcr of gain, wife, rationall robuft, ftout, powerfuil in good
and evil, the notary ofrbe Sun, the meffenger of fafiter, the meffenget betwixt
the fupernall and infernal! gods , male with males, female with females, moft
fniitfull in both fexes ; And Luton cals him the Arbitrator of the gods. He is alfo
called Hermes interpreter, bringing to light all obfeuriry, and opening thofe
things which are moft fecret. The Moon is called Phebe, Diana, Lmimt,
Droferyina , Hecate, Menftruous, of a half form, giving light in the night,
wandring fiicnt, having two horns, a preferver, a night- walker, horn-bearer, the
queen of heaven, thechiefcftof the Dieties, the firft of the heavenly gods and
goddeifes, the queeu of fpirits, themiftrisof all the Elements,whom the ftars
anfwer, feafons return. Elements ferve; at whofe nod lightnings breath forth,feeds
bud,plants the Stars, difpenfing various lights by the circuits of the Sun, the
Lady of great beauty, the miftris of rain and Waters, the giver of riches, the nurfe
of mankind,the governor of all States, kind, mercifull, protefting men by Sea and
land, mitigating all tempefts of fortune, difpenfing with fate, nounlhing all things
growing on the earth,wandering into diverr woods, re-, ftraing che rage of
Goblins,(hutting the openings of the earth, difpenfing the light of the Heaven, the
wholfome rivcrs'of the Sea, and the deplored filencc of the infernal?, by its Hods ;
ruling the world, treading hellondcr her feetjof whofe maiefty the birds hading in
the Aire are affraid , the wild beafts Ifrag- ling in the mountains. Serpents lying
hid in the ground, fillies fwiming in the Sea ; But of thefeand the like names of
Stars and planets, and their Epithites,Sirnames, and callings upon,he that
Book 1 1 he that will know more, and make more curious enquiry ,moft betake
himfelf to the hymnes of Orpheus, which he that truely undcrftands, hath
attained to a great undemanding of natu- ral! Magick. CHAP. LX. That humane
imprecations do naturdllj imprefs their poWert Jfp- on ext email t hints ; And hot
v mans mind through each degree of dependencies ajcends into the intelligible
world, and becomes liks to the more fublimefpirits, andlntclligenciet. T He
Celeftiall foals fend forth their vertues to the Celefti- al bodies, which then
tranfmit them to this fcnfible world. For the vertues of the terrene orb proceed
from no other caufe then Celeftiall. Hence the Magician that will workc by them,
ufeth a cunning invocation of the fuperiors, with myfterious' words, and a certain
kind of ingenious fpeech, drawing the one to the other, yet by a naturall force
through a certain mutuall agreement betwixt them, whereby things follow of
their own accord, or fometimes are drawn unwillingly. Hence faith Ariflotle in the
fixth book of his Myfticall Philofophy, that f 1 * 1 * f • f * ft fl II .ft when any
one by binding or bewitching doth call upon the Sun or other ftars, praying them
to be help full to the work de- (ired, the Sun and other Stars do not heare his
words, but are moved after a certain manner by a certain conjunction, and
mutuall feriesj whereby the parts of the world are mu- tually fubordinate the one
to the other, and have a mutuall confent, by reafon of their great union .• As in
mans body one member is moved by perceiving the motion of another, and in a
harp one firing is moved ac the motion of another. So when any one moves any
pare of thewotld; other parts arc moved by the perceiving the motion of that. The
knowledge therefore of the dependency of things following one the other, is the
foundation of all wonderfull operation, which is neceffa- rily required to the
exercifing the power of attracting fuperior vertues. 'Now the wordsof men arc
certain natural! things^ 2 and Of Occult Tbilofopby. Book I L and becaufe
the parts of the world mutually draw one the o- ther, therefore a Magician
invocating by words , works by powers fitted to nature, by leading feme by the
love of one to the other, or drawing others by reafon of the following of one
after the other, or by repelling by reafon of the enmity of one to the other, from
the contrariety, and difference of things, and multitude of vertues ; which
although they are contrary, and different, yet perfefl one part;fometimes alfo he
compels things by way of authority, by theCeleftiallvertue, becaufe he is not a
ftranger to the heaven. A man therefore, if he re- ceives theimpreffion of any
ligation, or fafemation, doth not receive it according to the rationall foul, but
fenfuall, and if he fuffers in any parr, fuffers according to the Animall part. For
they cannot draw a knowing and intelligent man by reafon, but by receiving that
impreflion and force by fenfe.in as much as theAnimal fpirit of man is bythe
influence of the Celeftials, and cooperation of the things of the world, affe&ed
beyond . his former and oaturall difpofition. As the fon moves the fa- ther to
labor, although unwilling, for to keep and maintain him, although he be wearied ;
and the defire to rule is moved to anger and other labors, for to get the
dominion. And the indigency of nature, and fear of poverty, moves a man to de-
fire riches. And the ornaments, and beauty of women is an in- citcmentto
concupifcence. And the harmony of a wife Mufi- tian moves his hearers with
various pafiions, whereof fome do voluntary follow the confonancy of art, others
conform them- felves by gefture, although unwillingly, becaufe their fenfe is
captivated, their reafon not being intent to thefc things. But thefe kinds of
fafcinations & ligations the vulgar doth neither admire, nordeteft,by reafon of
their ufualnefs : but they ad- mire other natural! things, becaufe they are ignorant
of them, and arc not accuftomcd to them. Hence they fall into errors, thinking
thofe things to be above nature, or con- trary to nature, which indeed are by
nature, and ac- cording to nature* W e muft know therefore that every fupe- rior
moves its next inferior, in its degree, and order, not only in bodies, but alfo in
fpirits. So the univerfall foul moves the P***' Book 1 1; Of Occult Tbilofophy.
119 aprcicular foul ; and the rational ads upon the fenfua and that upon the
vegetable ; and every part of the world ad* upon another, and every part is apt to
be moved by another ; and every part of this inferior world fuffers from the
heavens according to their nature, and aptitude as one part of the Animall body
fuffets from another. And the fupenorintel- le&iall world moves all thingsbelow it
felf, and after a man- ner contains all the fame beings from the firft to the laft,
which are iS the inferior world. Celeftiall bodyes therefore move the body of the
elementary world, eompemneied . gencrablc. fenfible, from the circumference to
the center, by perpetual, and fpiritnall effences,depending on the pnmaiy in-
celled, which is the a&ing intelled ; but uponthe^ vertuepw in by the word of God,
which word the wife Chaldean* of sJyloTaW the caufe of caufes, bccaufe from ,t
arc produced altbeings the afting mtelled which is the fecond from it de- pends .
B andthatby reafon of the union of this word with the firft author, from whom all
thing. The wont therefotcis the image of God, the afling mtellcS the image of
the word , the foul is the image of this > n “ lle *M and our^ word is the image of
the foul, by *btA «* gg naturall thine, naturally, bccaufe nature is the work
thereof. And every oncofthofe perfeds his fubf^r, asa fobCTfo. f<jn, and none of
the latter enfts without J*J***V™* they are depending amongft themfclves. by a
kind ofordmaK dependcncy/fo tfut when the latter i» Corrupted, ll “ r “ ut ?" ed
into that which was next before it, untill ic c °metothe heavens,
then unto the univerfall foul, and laftly UI «® «** : ad* inc intellect, by which all
other creatures exift, and which it fEiftsiSbe’ princip.il author, which isthe
creatmg wordof God to which at length all things are recurned.Our foul there-
fore,’ if it will work any wonderfull thing in thefe mufthavc tefpea to their
beginning, that it may be ftrength- an d illuftrated by that, and receive power of
adbng throughcach degree & the very firft -tho.T^w nuA&more diligent in
contemplating the foul, tftheSun to to boiic; cte totoaoB, toMM ETiW TT.imi
Of Occult Vhilofopky. Book 1 1. world, then the Celtftial corporeall, becaufe
that is more noble, although alfo this be excellent,and the way to that; and with-
out which »«<&'#« the influence of the fuperiour cannot be at- tained to. As for
example, the Sun is the King of Scars,moft full of light, but receives it from the
intelligible world above all other Stars, becaufe the foul thereof is more capable
of in- telligible fplendor. Wherefore he that defires to attrad the influence of the
Sun, mull contemplate upon the Sun, not only by the fpeculation of the exterior
light,but alfo of the interior. And this no man can do unlcfs he return to the foul
of the Sun, and become like to it, and comprehend the intelligible light thereof
with an intelleduall fight, as the fenfible light with a corporeal eye.For this man
(babe filled with the light thereof; and the light thereof which is an under type
imprdTed by the fiipcrnal Orb it receives into it felf,with the illuftration whereof
his intdled being endowed totliely like to it,& being aflifted by it (ball at length
attain to that tapremo brightness, and to all forms that partake thereof. And
when he hath received the light of the fupreme degree, then bis foul (ball come
to # 1 fl f |*| .1 / • • M « tain to the vertnes, and illuftrations of the
fupernaturall ver- tuc, and (ball enjoy the power of them, if he hath obtained
faith in the firft author. In the firft place therefore we muft im- plore afliftancc
from the firft author, and praying not only with mouth but a Religions eefture and
Applicant foul, alio *undantly,unceffantly,and fincerely, that he would enlighten
our mind, and remove dukncfe growing upon out fouls by luftrious
Ptin.ce,Hermannus of Wyda Prince E1 A eao /’ £ukc ofWcJlfhdUd, and Angaria,
Lord Arch-Bimop of Colonist, and Pader borne, his molt gracious Lord, Hen n
Cornelius Agrifpa of Nettefheim. * ver J excellent opinion of the Ancient ZWgft
Magicians ( mofl Illusions • Prince ) 5KP3 th * C Wt ° UghC l ° Uhour in no,hin & m
ore in this life ,then that we dege negate not front WgSki the Exct ! Unc J °f tbe
mind, t,j Which wt t&WfiK COmt neere ft ,e Goi xnd put on the Divine Mure : leaf
at any time onr mind Wax- r 1 7 " ing dullbj vain idlenifs .fhould decline to the
frailty of our earthly body and vices of the flejh .• fo we (bostld eft to be
deceived by evii fpirits ; But the under ft anding ef Di. vine things, purgeth the
mind from errors,andrendreth it Di- vine, give! b infallible fewer to our Works,
end drivetbftr the deceits audobftacles efall evil fpirits , and together fubjeUs
them to ear commands-, Tea it compels even good Angels and all the powers of
the world unto our fervice viz. the virtue of our Works being drawn from the.
ssfrihetype himfelf, To whom When we afcend.aU creatures ncceffarily obey us,
and all the quire of hen- ven do follow us \ For ( as Homer faith ) none of the
gods durfl remain in their feats, J ove being moved ; and then prefenth he ru/eth
(as faith Ariftophanes) by one of the gods, Whofe right it is to execute his
commands, Who then out of his duty doth manage our petitions according to our
deftre. Seeing therefore (moft //. luftriom Prince) you have a Divine and
immortaH foul given you. Which feeing the goodnefs of the Divine providence, a
well di/pofed fate, and the bounty of nature have in fuch manner gifted, that by
the acutenefs of your underftauding,and perfetl- nefsoffenfes youare able to view,
fearch, contemplate, difeem and pierce thorew the p/eafant theaters of natural l
things , the fublime houfte ef the heavens, andthemoft difficult pafagestf Divine
things : J being bound to you by the band of thefeyour great venues am fe far a
debtor as to communicate Without envy by the true acc cunt of aft opinions,
Thofe my (l tries of Divine and Ceremonial l Magi k. 'which I have truly learned,
and not to hide the knowledge of thofe things, What foever concerning theft mat
- ttrs the Ifiaci thofe old Priefts of the Egyptians , and Caldeans, the ancient
prophets of the Babylonians,*/* Cabaiifts, the Divine Magicians of the
HtbrtWsyalfo the Orpheans, Pythagoreans and PJatonifts, the profoundeft
<Philefephers of Ctcecc, further what the Bragmanni of the Indians,
rArGymnofophifts of Ethiopia, and the uncormpted Theologians of our Religion
have delivered, andby What force of words , power of Seals by what charms of
BenediEhons and imprecations, and by What vertue of obferva. t tons they in old
time Wrought fo ftupeniious audWonderfuB pro- digies, intimating toyouin thu
third book_of Oeculc Phtlofophy andexpoftngtothe light thofe, kings Which have
been bury td in the duft of antiquit j and involved in the obfeutityof oblivion, as
in Cy mmeri an dtrknefs even to this day The thirdand laft Book of Magick, or
Occult Philofophy j written by ' ' . , ^ | M *' a * J a * I | . 4 \ I r0 f kk V Henry
Qnmelius aJgrippa. - - l Book 1 1 feS 'J* ^ , *? • * V • *«' . \ *T rft a CHAP, I,
" V*4 * • t J Of tbt ntctjptj , poVerr/wd profit of Religion. ‘w it is time to turn
our pen to higher matters , and to that part of Magick which teacheth us to know
and perfeft/y underftand the rules of Religion, and how we ought to obtain the
truth by Divine Religion.and bow rightly to pre- pare our mind and fpirit, by
which only wc can comprehend the truth; for it is a common opinion of the
Magicians, that unlefc the mind and fpirit be in good cafe, the body cannot be in
good health But then Of Occult fibilofiphy. Book 1 1 1 . then a man to
be truly (bond when body and foul are To cou- pled, and agree together, that the
firmnefcof the mind and fpiritbe not inferior to the powers of the body ; But a
firm and ftoot mind ( laith Henna) can we not otherwife obtain than by integrity
of life, by piety, and laftofall. by Divine Religion . for holy Religion purgeth the
mind, and makethit Divine, it helpeth nature, and ftrengtheneth naturail powers,
as a Phyfitian helpeth the health of the body, and a Husband- man the ftrength of
the earth. Whofoever therefore, Religion being laid afide, do confider only in
natural! things, are wont very oft to be deceived by evill fpiritsjbut from the
knowledge of Religion, the contempt and cure of vices arifeth, and a fafe. guard
againft evil fpirits ; To conclude, nothing is more plea- lant and acceptable to
God, than a man perfectly pious, and truly Religious, who fo far eicelleth other
men, as be himfclf « diftant from the Immortal] aodsi Therefore we ought, being
firft purged, io offer and commend out fclves to divine’ nictv IRelicio — *-• ' ' ‘ V
1 r O ' — —— — ow Ulf IUV. and Religion ; and then our fenfes being afleep,
with a quiet mind to expefl that Divine estefstrofiam Nett or (Neflarlfy, which
Zacharj the prophet callcth Wine making maids merry) praifing and adoring that
fuperceleftiall Bacchus, the chiefeft ruler of the gods and priefts,the author of
regeneration, whom the old poets fang was twice bom, from whom rivers moft
Di- vine flow into out hearts. CHAP. IL Of concealing ofthefe thu, gwtich or
efecretin Religion. .**« « .A v " ; * / . * . , • i * ' ' i * . . I y ■/£> 0 y 4 * - t \A7
Hofocv ? r thou irt that now defirefi tofludy this fciencc, -keep file nee and
conftantly conceal within thefecrct dofecs of your Religious bread, fo holy a de-
termination; for (t%Marcmrj laith J to publifh to the know- r ? °f m ™Y a throughly
filled with fo great majefty of the Deiry,i$ a lign of an irreligious fpirit; and Divine
*?lm commanded, that holy and fecret myfteriea fliould not be dir voiged to the
people; Pjthagtras aifo and Porphjrius con It- erated I Book 1 1 i. Of Occult
Vkilofopb). crated their follower* to a Religious fifencc; Orpbtm tt \fo which a
certain terrible authority ofReligioh did exaftan oath of filence, fromtbofe he did
initiate to the Ceremonies of holy thing* •• Whence in the verfes concerning the
holy word he tag*, * ‘ • Ton, that Admirers are of vert Me, [ay,
ConJiderwellVrhat I to joh [hall fay. Bnt jo*, that [acred laws contemn, prophane!
Away from hence , retttrn no more again. But thou 0 Mu feus whofe mind is
high, Obfcrve my words, and read them with thine eye. And them within thy
[acred hr e aft re pone. And in thy jonmey -thinly of God alone The Anthor of all
things, that cannot dye. Of whom we fball now rrfttfr ^ | Sp in Virgil wc read of
the Sybill The goddefs comes , hence, hence, all ye pro phone , The Prophet
crier, and from her. grove refrain . ^ • a • * Hence alfo in celebrating the holy
myfteries of £ertt EUufine, they only were admitted to be initiated, the cryer
proclaiming the prophane vnlgaf to depart; and in EfJrtu we read this precept
concerning the Cabalifticall fee ret of the Hebrews, declared in thefe verfe, Thou
(halt deliver thofe books to the wife men of the people, whofe hearts thou
knoweft can com- prehend them', and keep thofefecret*. Therefore the Religions
volumes of the Egyptians ic thofe belonging to the fecrets of their ceremonies,
were made ofconfecrated paper;in thele they did write down leters which might
not eafily be known, which they call holy.
Macrobius MarcellinHs and others fay, they were called Hieroglyphicks,.1eaft
perchance the writings of this kind fliould be known to rhe prophane, which alfo
Afu- Uitts teftifics in tjicfe words, faying, I he lacrifice being ended, • from
from a fccret re tyred clofetbc bringeth forth certain book* noted with obfenre
letters, affording compendious words of the conceived fpeech,partly by the
figures ot beafts of this kind, partly by figures full of knots, and crooked in
manner of a wheel & fet thick, twining about like sine tendrels.che reading
thereby being defended from the curiofity of the prophane; Therefore we (hall be
worthy fcholars of this fcience, it we be filent, and hide thofe things which are
fccret in religion, for the promife offilence ( as faith Tertulluvt) is due to Religion;
but they which do otherwife, are in very great danger, whence Apuleiut faith
concerning fccrets of holy W rits ; I would tell it you, if it were lawfull to tell it;
you (hould know it, if it were lawfull to hear it ; but both ears and tongue would
con- trad the fame guilt of ra(h curiofity. So we read Theodoras the tragick poer,
when he would have referred fomethings of the mylleries of the J ews Scripture to
a certain fable, was de- prived of fight. Theopompus alfo who began to teenflate
fomethings out of the Divine law into the Greek tongue, was . prefcntly troubled
in mind and fprrit, whence afterward ear- ncftly defiring God, wherefore this had
happened to him, re- ceived an anfwerin a dream , becaufe be had bafely polluted
Divine things, by fctcing them forth in puoiikc.One Numenius alfo being very
curious of hidden things, incurred the dilplea*; fureof the Divine powers, becaufe
he interpreted thenoly myfteties of thegoddeffe Elen jin. i and publifhed them for
he ! dreamed that the goddeffes of Eleujis ftood in a whores habit before the
Brothell houfe, which when he wondred at, they wrathfully anfwered, that they
were by him violently drawn from their modefty and proftituted everywhere to all
com- rnerS, by which he was admonifaed , that the Ceremonies of . the gods
ought not to be divulged - . Therefore it hath alwaies been the great care of the
Ancients to wrap up the myfteries of God and nature, and hide them with diverfe
Aenigmaei, which law the Indians, Bradmans , (^Ethiopians, Terjans, and
Egyptians alfo obferved ; hence Mercm-ins, Orpheus, and all the ancient Poets
and Philofopbers, Pythagoras, Socrates, Plato Ariftoxenus, Ammonias ,kept them
inviolably. Hence Plotinus 7 and Book 1 1 1 Of Occult Thilofophy, w c
and Orlgems and the other difciplcs of Ammonias ( as Por- phyry relates in his
book of the education and Difciplineof flotinm)(vnxt 9 never to fet forth the
Decrees of their matter. And becaufe Plotinus, brake his oath made to
Ammonias , and ubliftied his myfteries,for the punifhment of his tranfgreffion,
_e wasconfumed (as they fay^ by the Horrible difeafe of Lice. Chrift alfo him felt
while he lived on earth, fpoke after that manner -and faftiion that only the more
intimate difciplcs fhould underftand the myftery of the word of God, but the o-
ther (Jbould perceive the patables only : commanding more* over that holy things
fhould not be given to Dogs , nor pearles caft to Swine : Therefore the Prophet
faith, I have hid thy words in my heart, that I might not fin againft thee.Therc-
fore it is not fit that thofe fecrets which are amongft a few wife men, and
communicated by mouth only, fhould bepub- likly written. Wherefore you will
pardon rae , lflpafs ovet. in filence many and the chiefeft fecret myfterics of
Ceremonial MagickJ fuppofe I (hal do enough,if I open thofe things which are
neceffary to be known, and you by the r( reading of this bodu go not away
altogether empty of thefe myfterics; but on that condition let thefe things be
communicated to you, on which Vionypus bound Timoth] , that they which
perceive thefe Secrets, would not expofe them to the unworthy, but gather them
together amongft wife men, and keep them with that re- verence that is due to
them. Furthermore I would alfo warne ‘ you in this beginning, that even as the
divine powers deteft:' pub like things and profane, and love fecrecy So every Ma-
gical experiment fleeth the publike, fecks to be hid^s ftrenpth- 1 ened by filence,
but is deftroyed by publication, neither doth any compleate eflfefi follow after-,
all thefe thing! fuffer Ioffe, when they are poured into prating and incredulous
minds ; therefore it behoveth a Magicall operator, if he would get fruit from this
arc, to be fecret, and to manifeft to none, nei- ther his work nor place, nor time,
neither his defire nor will, uolcfs either to a matter, or partner, or companion,
who alfo ought to be faithful V believing, fiienr, and dignified by nature
education; Seeing that even a companion, bis CHAP. Ill What dignificatieu
u required, that one and a Worker of miracles. non, motion, light, g* ■/£> 5 1 1
Tr\ -f. Ccleftiall bodies and bis incredulity and unworthinefe hind teth and
diftuibeth the effect in every operation. A Bout the beginning of the firft book
of this work, wc have fpoken what manner of perfoh a Magician ought ttf be; but
now we will declare a myfticall and fecret matter, nt- ceflfary for every one who
defireth to pradizc this art, which is both the beginning, perfection and key of all
Magic ill opera- tions, and it is the dignifying of men to this fo fublime vertue
and power; for this faculty requireth in man a wonderfull dig- nificacion.for that
the underftanding which is in us the higheft fatuity of the foul, is the only worker
of wonders. Which when, it is overwhelmed by too much commerce with die flclh,
and bulled about the fenfible foul of the body, is not worthy of the command of
Divine fubflances; therefore many profecutc this art in vain; Therefore it is meet
that we who endeavor to attain to fo great a heightfhould cfperially meditate of
two things; firft how we ftiould leave camall affe&ons, fraile fenfe,' and material!
palfions. Secondly, by what way and means we may afcend to an intelled pure &
conjoyned with the powers of the gods, without which we Qiall never happily
afeend to the fcrutipy of fecret thingSjjnd to the power of-wondet- full
workings^, ormitacles; for, in thefe digniifcation coinfifts wholly, which^ature,
(lefetr^ndar:ert ain religious ait do make^ np; naturall i&gtrity Is the
beftdifpoGtion of the body and , its Organs, not ob leuring the foul with any
grolTencls , and •pints which.are converiant m the generation ofcveryone.as
are thofe whofe ninth houfe is fortunate by Saturn, Sol, add tJWercmj ; dfart alfo
in the ninth honle commanded! the fpirits Ipirits; bat concerning tbefe things
we have largely treated in the books of the Stars s Bat who fo is not fuch a one, it
is ne- ceffary that he recompenfe the defedt of nature by education, and the beft
ordering and profperons nfe of naturall things until! he become compleat in all
intrinfecall and eatrinfecall perfeflions. Hence fo great care is taken in the law of
Mofet concerning the prieft, that he be not polluted by a dead car- cafe.or by a
woman a widow, or menftruous, that he be free from leprofie, flux of blood,
burftnels, and be per fed in all his members, not blind, nor lame* nor crook-
backed, or with an illfavored nofe. And eApnleiut faith in his Apology, that the S
outh tobc initiated to divination by magickfpcls, ought to e chofen, found without
ficknefs, ingenious, comely, perfedt in his members,of a quickfpirit. eloquent in
fpeech.that in himthe divine power might be converlant as in the good houfes;
That the mind of the youth having quickly attained expetience.may be reftored
to its divinity. But the meritorious dignity is per- fcdcd by two things; namely
learning and pradhce. The end of learning is to know the truth ; it is meet
therefore, as is fpdken in the beginning of the firft book, that he be learned and
skilful in thofe three faculties; then all impediments being removed, wholly to
apply his foul to contemplation & to con- vert it felf into it felfjfor there is even in
our own felves the ap • prehenfion and power of all things ; but we are
prohibited, fo as that we little enjoy thefe things, by paflrons oppofing us even
from our birth , and vain imaginations and immoderate af- fedhons,which being
expelled, the divine knowledge and pow- er prefently takes place; but the
Religious operation obtains no left efficacy which ofetimes of it felf alone is
fufficiently, powerfull for us to obtain this deifying vertue, fo great is the vertue
of holy duties rightly exhibited and performed, that though they be not
underftood , yet pioufly and perfefilyob- ferved, and with a firm faith believed,
they have no left effica- cy then to adorn us with a divine power Butwhxr dignity
is acquired by the art of Religion, is perfected by cer tainRca lieious Ceremonies,
expiations^onfarations , and holy rites, , proa proceeding from him whofe
fpirit the publike Religi- onhathconfecrated, who hath power of impofition of
hands, and of initiating with Sacramentall power, by which the Uuu rafter of the
divine vertue and power is ftampc on us which they call the divine confent,by
which a man fupported with the divine nature, and made as it were a companion
of the Ansels CHAP. IIII. of too htlpj cfCermenUll Magickj, Religion and Super •
T Here two things, which rule every operation of Cere- moniall Magick, namely
Religion and Superftition. This Religion is a continual! contemplation of Divine
things, and by good works an uniting ones felf with God and the Divine po
wers,by which in a reverent family.a fcrviceptnd a (anftificati- on of worlhip
worthy of them is performed
^nd alfo the Cere- monies of Divine worlhip are rightly cxercifed ; Religion
therefore is a certain diiriplinc of eztcrnallholy things and Cere- Ceremonies
by the which as ic were by certain figns we arc admonifhed of intcmail and
fpiricuall things, which is fo deep- ly implanted in us by nanwe, that we more
differ from other creatures by this then Rationality; tyhofoever therefore neg-
lefts Religion fas we have fpoken before ) and confides only in the ftrength of
naturall things, are very often deceived by the evil /pints; therefore they who are
more religioufly and holily intruded, neither fet a tree nor plant their vineyard*
nor undertake any mean work without divine invocation, as the Dodor of the
Nations commands the Colojfuns, faying, whatfoever you (hall do in word or
deed, do all in the name •f the Lord J efus Chrifl giving thanks to him, and to God
the Father by him. Therefore to fuperadde the powers of Religi- on to Phyfical
and Mathematicall venues is fo far from a faults that not to joyn them, is an
hainous Sn. Hence in libroftnato- rum faith Rabbi Hemitta, he that enjoyeth any of
the creatures without Divine benedidion, is fuppofed both by God and the Quitch
to have ufed it as taken by theft and robbery, of whom it u written by Salomon,
he that takes away any things violent- ly from father and mother, is a deftroyer ;
But God is oar fa- ther, and the Church our mother, as it is written, Is not he thy
father who poffcfleth thee? and elfewherc.Hearmyfenthc difeipline of thy father,
and defpife not the law of thy mother; nothing more difpleafeth God, then to be
negleded and con- temned; nothing plcafcth him more, then to be renowned and
adored. Hence be hath permitted no creature of the world to be without Religion.
AH do worihip God, pray fas FrocLm faith) frame hymnes to the leaders of their
order; but feme things truly after a naturall, others after a fenfible, others a ra •
tionall, others an intelledual I manner, and all things in their manner, according
to the fongof the three children, blefrthc Lord; But the rites and Ceremonies of
Re/igion, in refpedof thediverfity of times and places, are diverfe. Every Religion
hath fomething of good, becaufe it is dirededto Godhiscic- - ator; and although
God allows the Cbriftiaa Religion only, yet other worlhips which arc undertaken
for his fake,hc dodi not altogether rejed^ and leaveththem not unrewarded, if
not with an eternal, yet with a temporal reward , or at leaft doth punifla them leg;
but he batetb, thundered) againftand utterly deft toys prophanc perfopsand
altogether irreligious as bis cncmiesifor their impiety is greater then the others
who follow a falfe and erroneou' Religion .• For there is no Re- ligion (faith
Luclant 'im) fo erroneous, which hath not feme- what of wifdom in it, by which
they may obtain pardon, who have kept thechiefeft duty of man, if not indeed, yet
in inten- tion.- But no man can of himfelf attain to the true Religion, unleis he be
taught it of God. All worfhip therefore, which « different from the true Religion, is
fuperfticion ; In like man- ner alfo that which givech Divine worfhip, either to
whom it ought not, or in that manner which it ought nor. Therefore we mull
especially take heed leaft at any time,byfome per- verfe worfhip of fuperfticion ,
we be envious to the Almighty God, and to the holy powers under bimjfor this
would be not only wicked, but an a Gt moft unworthy of Philofophers : fu.
pcrftmoathcrcfore although it be fardifferentfrorothe true Religion, ■/£>yet it is not
all and wholly reje<3ed,becanfc in many things it is even tolerated*! and obferved
by the diicf rule® of Religion ; But I call chat fupp rftition efpecially, which is a
cer- tain refemblance of Religion, which for as much as it imitates whatfoever it
in Religion, as miracles. Sacraments, rites, ob- fervations and fuch like, from
whence it gets Ooimall power and alfo.ebtains no left ftrength by the credulity of
the ope* tacor; for how much -a conftant credulity can do, wc have fpokeftin the
firft book, and is manifeftly known to the vul- gar* Therefore fuperftirion
requiteth credulity, as Religion faith, feeing conftant credulity can do fo geeae
things, as even to v*odc miracles inopinions and falfe operations; whofo* ever
therefore in. his Religion, though frlfe, yetbeleevetb raoftftrongly that it is true,
and elevates his fpirit by reafon of this his credulity, untill it be aliimilaicd to
thofe fpirits who are the chief leaders of that Religion, may work thofe things
which nature and reafondifeernnot; hut incredulity anddff. Mence doth weaken
every work not only, in fiiperftirion , but alfouunie Religion, and enervates the
de&cd effed evenof - ' ' the Book 1 1 1. Of Occult Vhtlofoply , the mdl
ftrougctperiflicM*. Bat how fuperft.tion imitate* Religion, thefe examples declare j
namely when worms and locults arc excotomunicated,thac they hurt not the
frart*- when Jch and Images are baptifed and focblikc; but bccauft the old
Magicians and thofe who were the authors of this art amongft the ancients, have
been C-AW, S£jftUn,, AfarU*. p„g. MsiR& ArAb*Ht, all whofc Religion was perverfe
and pol- luted idolatry ,wc muft veryitmch take heed, leaft we fbould S t their
errors to war agalnft the gronnds of the Catholick ion j for this were blafphemoos
, and fub/ed to the curfe ; and I alfo Ihould be a blafphemer, if 1 fbould not ad-
momlh you of thefe things, in this fcience; wberefoever there- fore you lhall hnde
thefe things written by us, know that thofe things arc only related out of other
Authors, and hot pordownbyusfortruth.but for a probable conjcdure whidi is
aliyed to truth and an Inftrudion for imitation in thofe things which arc true
{ Therefore we ought from their Errors to colled the Truth, which work truly
requireth a profound Vndcrftanding.perfed Piety, and painfull and laborious oili.
‘ gence, and alio Wifdom which knoweth opt of every Evill to ext rad Good, and
to fit oblique things unto the right ufe of thofe things which it govemcth,as
concerning this tsfurmftwt gives us an Example ofa Carpenter to whom- Oblique
and Complicate things are no feb ncccflaiy and convenient then the Straight. •
CHART- Oftht three Guide, of KAigiou, w hich ArA* m to the fmh tf y T here
are three Guides which bring us even to the paths df truth and which nileull
nnrU,K^ri l. not ot tnc .Sou;, the moft excellent of aU things, ddcrading from
the Intelligences above even to the moft inferior things. A a a It > It
congregates and converts oar mind into the Divine beauty, • prefemvns alfo in all
oar works, gives us Events according to’ out withes, adminiftreth power to oar
Applications.- as we read in Homer, Apollo heard Cbrjfons prayers becaufe he w«
his very great friend and fome read of CMarj Magdalene in f; (he Gofpeli, many
fins were forgiven her, becaufe the loved much ; But hope immoveably hanging
on thofe things it de- i: firech,when it is certain and not wavering, nouritheth the
mind 1 jj and perfedethit; But Faith the fuperior venue of ail not grounded on
humane fidions, but Divine revelations wholly I peirceth all things through the
whole world , for feeing it d<N Icends from above from the firft light,, and
remains neereftto t it,is far more noble and excellent than the arts, feieneesand j
beliefes arifiog from inferior things this being darted into f our intellect by
reflexion from the firft light. To conclude by ' faith man is made fomewhat the
fame with, the fuperior pow- ersand enjoyeth the fame power with them Hence
Troclm faith. As belief which, is a credulity, is below fcience .-fobe- \ lief wh'chis
a true faith, is fupcrfubftantially above all fcience i and underftanding conjoyning
us immediately to-Godj for Faith is the robe of all miracles, by which alone ("as
the Pfo tonijh teftifiej we approach to God, and obtain the Divine power and
protediom .So we read that Daniel cktped tht . mouths of the Lyons , becaufe he
believed on bis God. So to (he woman with the bloody iflue faith Ghnft, thy Faith
hath made thee whole ; and of the blind man defiring fight, herequi- • retffaith,
faying, Do ye believe, that I can open your eyes? fo . FoUm in Homer comfortcth
AcbiUeg withthefc words, lam come to pacifie your wrath, if you will believe.
Therefore Linux he Poetfings all things are to be bclceved; becaufe all thingsare
cafie to Godjnothing is impoflible to him, therefore nothing incredible ; therefore
we believing thofe things * which belong to Religion, d$ obtain the vertue of
them; but | when we (hall faile in our faith, we Hull do nothing worthy f
admiration, but of puniftimcnt j As we have an example of I . this in Luke, in
chefe words, Therefore certain of the vagabond 1 Jpws, exorcifts, took upon
them to call, over them which had ■/£> evil Book III- Of Occult 'Philofophy. evil
fyirits in the name of the Lord Jefus, faying, we adjure you by Jefus whom
TVw/preacheth; and the evil /pint anfwered and faid, Jefus I kriow.and ‘Paul I
know, but who art thou? and the mall in whom the evil fpiric was, iept on them,
and over came them, fo that they fled out of the houfe naked and wounded.
CHAP. VI. HcVe hj thefe guides ike foul of man afeendeth up into the Divine
nature, and is modi a Wotkjr of Miracles . T Herefore Our mind being pare and
divine, inflamed with a religious love, adorned with hope, directed by faith,
'placed in thehighc and top of the humane foul, doth attraft the truth.and
fudainly comprehend it.& beholdeth all the fta- tions,grounds,caufesand
fciencesof things both natural and irilmoTtal in the divine truth it felf as it were in
a certain glafc of Eternity. Hence it comes to pafs that we, though Natural, know
thole things which
are above nature, and underftand all things below , and as it werC by divine
Oracles receive the knowledg not only of thofe things which are, but alfo of tbofe
that are paft and to come, prefently, and many years hence ; Moreover not only in
Sciences, Arts and Oracles the (Jnder- ftanding challengeth to it felf this divine
vertue, but alfo re- ceiveth this miraculous power in certain things by command
to be changed : Hence it comes to pafs that though wc are fra- med a natural
body, yet wc fometimes predominate over na- ture, and canfe fuch wonderful!,
fodain and difficult operati- ons, as that the evil fpirits obey us, the ftars are
difordcred, the heavenly powerscompelled.the Elements made obedient; fo
devout men and thofe elevated by thefe Theologicall vertues, command the
Elements, drive away Fogs, raile the winds, caufe rain, cure difeafes,raife the
dead, ail which things to have been done arfidngft diverfc Nations^ Poets and
Hiftbrians do fing and relate : and that thefe things may be done, all the Aa 3
famouleii bmoufeft Philofophers, «nd Theologians doconfirme; fothp
prophets, Apoftles, and the reft, were famous by the wonder- full power of God ;
therefore we muft know, that as by the ir.fiux of the firft agent, is produced
oftentimes fomething without the cooperation of the middle caufes, fo alfo by the
work of Religion alone, may fomething be done without the application of
naturall and Celeftiall vertues; but no man can work by pure Religion alone,
unlefe he be made totally intel- ledfuall: But whofoever, without the mixture of
other pow- ers, wo’rketh by Religion alone, if he (hall perfevere long in the work,
is fwallowed up by the Diving power and cannot live long : But whofoever (hall
attempt this and not be puri- fied, doth bring upon himfelf judgement, and is
delivered to the evil fpirit, to be devoured. That the knowledge of the true
Cjodu necefarj for a Magician, and what the old Magicians and Thi/o/ophert have
thought concerning Cod. CEcing that the being and operation of all things,
depend O on the noft high God Creator of all things , from thence alfo on the
other divine powers, to whom alio is grau- ted a power of faftiioning and
creating, not principallyindeed, bnt inftrumentally by vertue of the firft Creator
( for the be- ginning of every thing is the firft caufe, but what is produced by the
fecond caufes, is much more produced by the firft, which is the producer of the
fecond caufes; which therefore we all fecond ary godsj It is neceflary therefore
that every Magician know that very God, which is the firft caufe, and Creator of
all things ; And alfo the other gods, or divine powers ( which we call the fecond
caufes ) and not to be ignorant, with what adoration.revcrence, holy rites
conformable to the condition of every one.they are to be worfhipped -.Whofoever
therefore jnyocaies the gods, and doth not confer on them their due ho- Book 1
1 1. Of Occult miofopfy. nor, rightly Attribute to them what belongs to them ,
ftaff neither enjoy their prefcncc, nor any fucccffcfull effea from chera. As in
Harmony, if one firing be b.oken, the whole mufick jars, and fometimes incurs
the hazard of punilh- ment, as it is written of the eAJfprians, whom Salmanafar
planted in Samaria, bccaufc they knew not the cufiomesof the God of the Land,
the Lord did fend Lyons amongft them, who flew them, bccaufc they were
ignorant of the rights of the god of the Land. Now therefore let us fee, what the
old Magicians and Philofophers thought concerning God; for we read that
T^icocreonte, a tyrant of CjF™ 1 * long fincc asking, who was the greateft God ,
the Serapian Oracle anfwered him. That he was to be accounted the greateft God,
whole head was the Heavens, the Seas his Belly, the Earth his fectjhif ears placed
in the sky, his eyes the light of the glorious Sun; not much unlike to thisfirphens
iang in chcfc verfes, ; Th^ Heavens J oves Ropall Palace Jx's King, Fountain
vertnt and God of ever j things He is Omnipotent, and tn hu brenjl ' Forth, water,
fire and dire do take their reft, tioth night and dap, trot wifdom Vritbfwect Love,
Art a& contain d in this vaft bulkjfi&K- His neck, and glorious headifjon Would
fee. Behold the Heavens high , and majeftj; The glorious rapes of S tars do t
reprefent HU golden locks, aUtts heads adornament. And clfewhere, Bright
Phebus and the Moon, are the tWo epes ofthie great Jove by which all things
hejpies ; Hu head which preds&s cAH, u plac'd itb skje , From which no nojfe
can whifper fecretlj. It pierceth all; his bod) vaft extends, - Both far and
wide/md kmtos no bounds nor ends. *- j The 159 A*4 360 Of Occult
Thilofopky. Book III. The fpacious Air’s his breafl, his wings the Wind, By Which
he flies far fwifter then the miruL v : . His belly is our mother earth >whofw els
Into huge mountains y whom the Ocean fils * * And circles; his feet are the rock*
and ft ones VShich of this Globe are the foundations. This J ove^nder the earth
conceals aU things. And from the depth into the light them brings* . Therefore
they thoaght the whole world to be Jupiter, and truly he hath produced the foul of
this world* which contain* eth the world in it fclf. Hence Sophocles faith, in truth
there it but one onely God, who hath made this heaven and this fpa- cious earth;
and Euripides faith, Behold the molt high, who every where embraceth in his
Arms the immenfurable hea- ven and earth; believe that he is J*fiter % account
him God; and Ennius the Poet Gngs, 0 J*! ^ k • # f •' 0 • ► < • • • " i • • Behold this bright
fob lime fiining, Whom nil Cad Jove Therefore the whole world is Jupiter, u
'Porphyry faitb,a crea- ture made of all creatures, and a God conuituted’of all
gods;but^«/»><r i$, fo far as we can undcrfland.from whence aU things are
produced, creating all things by his wifdora. Hence Orpheus fings concerning the
Holy word; There it one God, -mho aU thing t hath created, Prefervet, and over
all u elevated. He only bj ottr mind u comprehended, tAndto poor mortals He
ne'r ill intended. Befides 'tobom, there no other is And a little after. He himfelf
is the beginning, middle and end, as the ancient Prophets have taught us, to
whom God long fince delivered theft things in two tables; and he calleth him in
the fame verfe the only great Creator, and immortaU. Zoroaftu likewife in £ h»
Book 1 1 1. Of Occult <Philofopby. his facred Hiftory of the Perfians defineth
God thus, God is the firft of all thofe things which fuffer neither decay nor cor-
ruption, unbegot, never dying, without parts, and moft like himfelf, The author
and promoter of all good things, the fa- ther of all, moft bountifull and wife, the
facred light of luftice, the abfoluteft perfection of nature, the contriver, and
wifedom thereof . Apnleim alfo defcribshimtobeaKing,rhecaufc,foun- dation and
original beginning of all nature, the fupreme beget- ter of fpirits, eternal, the
preferver of living creatures, a Father with propagation, not to be comprehended
by time, place or any other circumftance, and therefore imaginable to a few, ur-
terable to none; from hence therefore Euripidet commanded the higheftGod to be
cal'd f«/>7rr,through whofe head Orphe ■/£> w fang all things came into thislight,
but the other powers he fuppoieth to be fubfervient,*//*. which are without God,
and feparated from him, and are by the Philosophers called the Mi- nifters or
Angels of God.and feparated intelligencesjtherefore they fay Religious worlhip to
be due to this moft high Jupiter ana to him only, but to the other Divine powers
not to be due unleft for bis fake. CHAP. VIII. » ^ w * * • W * * * r What the
Ancient Thilofophcrs have thought concerning the Di- vine Trinity. . ; A Vfiine
and Protkjrj teftifie,that the Platonijls held three perfonsinGod, the firft of
which,chey call the father of the world; the fecond they call the Son and the firft
mind, and fohe is named by Macrobius. The third, the fpirit or fouloC the world,
which riVgi/alfo from Plato's opinion calkth a fpirit, when he fings, / * ; Within
the Spirit noterijbeth , the mind Diffus'd through th * w hole doth in its kjnd The
lump both att t and agitate — ; flotinm Of Occult Thikjophy. Book 1 1 1
Plotinus and? W* deliver, that the Son of God, vi*. thefirfl mind or Divine intellect
floweeh from God the Father, even as a word from the fpeaker or as light from
light; from hence it is that he is called both the woid and fpeech, and fplendor of
God the Father ; for the Divine mind by it fclf, with one only and uninterrupted afl
underftandeth the chiefeft good without any viciflicude, or mediate knowledge ;
he generat- ed! in himfelf an Ifluc and Son, who is the full Intelligence, compleac
image of himfelf, and the perfefl pattern of the world, whom our John and
Mtrcurius name the word of fpcech; Plato the Son of God the Father \OYpbeus,P
alias bom from Jupiters brain, that is, wifdom This is the moflabfo* lute image of
God the Father, yet by a certain relation, or fome intrinfecall abfolute thing, as it
were begot and diftin- guiflied from the Father, who faith in Ecclefiafttcus , I have
pro- ceeded from the mouth of the moll high, I am the fitft begot before all
creatures : Jamblichus. teftifieth this Son to be One and the lame God with the
Father in Effence, namely calling God, both the Father and Son of himfelf. Alfo
Mercuriss Trifmegiflus in lAfclepins roentioneththe Son of Godindi- verfe places;
for he faith my God and Father begat a Mind a work diverfe from himfelf; And
elfcwherc, unity begets unity; and refledethhis flagrant love on himfelf ; and in
Pimander (where be feemeth to prophefic of the Covenant of grace to come, and
of the myftcry of regeneration
) faich,the author of Regeneration is the Son of God, the man by the will of the
one only God, and alfo that God is mod replenifhed with the fruit fulne f$ of both
fexes. In like manner the Indian Philofo- phers aftir m , the World to be an
Animal, partly Mafculme , and partly Fetmmne\7xA Orpheus alfo calleth Nature
or the Jove at this world, both the male and female thereof, and that the gods
partake of both Sexes . Hence is it, that in his Hymnes bcthusfalutes^/wri/*, You
are indeed both man and wo- man; and Apuleins in his book of the world,ouc of
the Divini- ty of Orpheus pxoductih this verfe of Jupiter, : . \ Jove is both male
and female, imrnortall , And Book III. Of Occult (Philofopby. And Virgil
( peaking of Venus faith. IdefeendyOnd the God guiding- And
elfcwherc,undcrftanding Juno or AleUo % he fakh 2 '{either rods C]oi ahfent from
her fr tying. w r . ' * ^ And Tibullus fingst \ J who prof honed hove the ‘Dietiet
Of Venn* great — ■/£>■/£>■/£> And it is reported that the people of Cocenio
wonderfully ad- — l 1/ ... r i ii- ; - - oted the God Moo*. From this compleac
intelligence of fu. pream fecundity his love is produced, binding the intelligence
with the mind. And by fo much the morc,by how much it is in- finitely more
intimate to it felf, than other off- fprings to their parents. This is the third
perfon, viz* the holy fpirit. ?mb- bl'tchus alfo brings the oracles of the fbuldeaai
placing a fa- therly power in God, and an Emanation of the intellect from the
Father, and a fiery love proceeding from Father and Son, and the fame to be God.
Hence we read in Plmurch, that the Gentiles deferibed God to be an inteHcflnall
and fiery fpirit, hiving no form, but transforming himfelf into whatsoever he
pleafeth.equalizing himfelf to all things; and we read in ‘Deu- teronomy, Our God
is a confuming fire; of whom a WoZcro- aftet faith, all things were begot of fire
alone; fo alfo Heracli- tus the Etbtfian teacheth ; Hence Divine Pluto hath placed
Gods habitation in fire, namely undemanding the unfpeak- able fplendor of God
in himfelf, and love about him- felf; and we read in Homtr, The Heavens to be the
Kingdom of Jupiter when he fings. Jove dur lying clouds tusd reigning in the
tkje. And & 3 6 4 Of Occult TbilofopJy. Book I I I. And the fame
ellcwhere. The lot o/Jove the Heaven u i'th' aire, He fit t ' But tXther is derived
according to the Greek Grammer C which fipihes to Burn, and ^ferfviritu, i UU ’
a D faurnu, g ^rit ; And therefore Or££ cal/cth the Heaven Pjnpnon, that is a fiery
breathing place therefore the Father, the Son, and the aimablc fpirit. which i C
a7fo in b h « e 4 V, °” CaIled thrce P «*>4 Whom Or - fhcHt alfo in his adorations
invocateth with thefe worrf« Heaven I admire thee, thou wife work of the great
God- I adjure thee, O thou word of the Father, which he fir ft lV when he
dfabiifhed the whole world b^hif alfo wnfeifeth the fame thing* under the names
of fjpiter and Buie in hisTbeogony, declaring the twofold firth of Jupiter in thefe
words .-The full daughfer called with gray eyes, having equal power with the
Father, & prudent Bu/e,that is counfel.whichO^Win the forename* veLS nounccth
plurally, becaufe of his twofold Emanation for he E£?? bo L h R from ?** ter and
And2L°hm r‘ D , h ' $ f ° UrC . h Book DeChU.Dei doth teftific that Porp h t
lhzPUton,ft placed thrce Perfons id God ; the firft he cab die in whom, by whom
areall thing^£f^tfe& a fountain flow all things, but in the Son as in a pool a) l tJ Z
are placed in their Idtus, and by the Holy Ghoft are all rhii. mamfefted, and every
thing diftributcdL his oronerHeili . V CHAP. What the true and moft
Orthodox faith it eon: entitle Gtdamitht moji holy Trinity. T HeCacholik Doctors
and feithfull people of God, have decreed, that we ought thus to believe and
profels that there is one only trueGod,increate,infinitc,oranipotent,ttem. ai
Father, Son and Holy Ghoft, three perfons, coercrnali and coequal!, of one mod
Ample Eflence.fubftance and nature. This is the Catholike faith.this is the
Orthodox Religion, this is the Chriftian trutb,that we worfhip one God in Trinity,
and Tri- nity in Unity , neither confounding the perfons.nor dividing ttie
fubftance The Father begat the Son from all eternity and gave him his
fubftance.and nevertheless retained it himfelf.The Son alfo by being begot ,
received the fubftance of the Father,’ but aflfumed not the proper Perfonof the
Fathcr ; for the Fa- ther tranflated it riot into the Son; for they arc both of one
and the fame fubftance, but of diverfe perfons. This Son alfo Although he be
coeternall with the Father, and begot of the fubftance of. the Father before the
world,' yec notwit Wind- ing was born into the world out of the fubftance of a
Virgin, and his name was called Jefus, perfcftGod, perfc&man, of* reafonable
TquI and humane ftrfti, vyho in all things was roan, fin excepted. Therefore it is
neceflary, that we beleeve, that our Lord Jefus Cbrift the Son of God; is God and
man, one perfon, two natures, God begot before the world with- out a
mother,man bom into the world; without i father, from apurc Virgin, both before
and.after his birth; he fufFered on the Crois, and dyed, but on the Crofs reltorcd
life, andde- ftroyed death by his death; he was butted and defeended into hell,
but brought forth. the louls of the Fathers from hell, and rofc again by
hisownp^werjthethird day he aliened fflftnhe Heavens, & fent hisfpirir the
Comforter, come roJu3ge the quick and the dead ; and at his coming all men ftiall
rife a- gain in their fk(h,atid ihall give an account of tbeir works; this the trae
faith, concerning which if any man doubt, and not firmely believe, he is far from
the hope of eternal! life and (alvation. - - ' CHAP. X. Of Divine emanations,
Which the Hebrews cull Numerations, ethers attributes-, The gentiles geds and
Dirties-, and of the ten Sephiroths and ten mofl /acrid names of God which rule
them, and the interpretation of them. G O D himfelf, though he be Trinity in pet
fans, yet is bpt one only fimple Effcnce; notwithftanding we doubt not but that
there are in him many Divine powers, which as beams flow from him.which
tbePhilofophers of theGcntito fill gods, the Hebrew matters numerations, we
name Attributes; as wif- dom which Orpheus cals PaBas; underftanding, which he
Mer- cury ; The conception of the Form, which he Saturn • The Productive power,
which he Neptune ; the fecret nature of things,whicb he Iuno ; Love which he
Venus-, pure life, which he the Sun or Apollo. The matter of the whole world, he
callcth Pan-, the foul, as it ingendercth things below, con- templatetb things
above, and retrafteth its felf into it fclf.he' honored with three names, W*, tJiiaris,
Neptune and Ocean. and more of this kind, of which he fings eifewhere, Plato
and Jupiter, /rw/Phebus, are one; But Why do wefpeaktwice l gods one alone.
And of the fame Valerius Sorausts fang, a r rn * • > _ , * . g ^ ^ ^ f • > • s * • l
* / i ^ Omnipotent Jove the God audKing af Kings, .{'.a) r • The Father of the
gods. One, jet all things. Therefore the moft prudent Theologians of theGentiles
did worlhip the One God, under diverfe names and powers, yea diverfe look
III* Of Occult 'Pbilofophy . 7,67 diverfe fexes ; whom as Plinj faith,fraile and
weakmortali- ty hath digeftedunto more, being mindfull of his one frailty, that
every man might worlhip that portion which he efpecial- i'y wantech ; fo thofe
who had need of faith mvocated Jupiter-, they chat wanted providence, Jpello-
wMom^Jirer-va- and fo as they wanted other things, they invocated other powers.
Hence arofe that great variety of Dieues, by reafon of the ma- ny and diverfe
diftribucion of graces; but God is one, from whom all things. Therefore Apuleius
in his book Demundo to Tauftin faith. Whereas there is but one God and one
power, yet he is named by diverfe names for the multitude of fpecies, by whofe
variety he is made of many fhapes ; and Marcus Varro in his book of the worfliip
of God, laith. As all fouls are rcJuced to the one foul of the world or univerie, fo
are all the gods referred to Jupiter, who is the fame God , worllrippcd under
diverfe names. Therefore it is meet co know the fcnfiblc proprieties, and perfcflly
to intcllcdtnalize them by the way of more fecret Analogy ; whofoever
underftandeth truly the Hvmncs of Orpheus and the old Magicians, flaall find that
they differ not from the Cabalift.call fecrets and O rthodox traditi- ons; for whom
Orpheus cals Curetsand unpolluted gods.Dw- nyfius names Powers; the Cabalifts
appropriate them to the numeration Pahad, that is to the Divine fear ; fo that
which is Enfoph in the Cabala .Orpheus calleth M«ght ; and Tjpbtm it » the fame
with Orpheus, as Zamael in the Cabala; but the c JMecu- b/tles of the Hebrews,
the moft learned In Divine things, have received the ten principal names of God
as certain Divine powers, or as it were members of God, which by ten numera-
tions which they call Sephireth as it were veftiments.Inftri- ments or examplars of
the Archetype,have an influence on all things created, through the high things
even to the iowcff.yet by a certain order; for firft and immediately they ence on
the nine orders of Angels, and quire of biefled wu'f, and by them into the
Celeftiall Spheres, P^ctsand mc^by the which Sephiroh every thing th £." r 5 c ^!
ve nan f e c f theDivine tue;The firft of thefe is the name |^e P 1S ^erpreted -
Eflence;his numeration is called C ethers - Crow a * Crown, , Of Occtdt
Thilofophy. Book 1 1 i« Crown or Diadem, and fignifieth rhetnoft Ample Effence
of the Divinity, and if is called that which the
eye fecth not and is attributed to God the Father and hath his influence by the
otder of Seraphiuus, or asthe Hebrew* call them Ha.osb Ha. cadofch, that is
creatures of holincft, and then by the pn. mtatt while, beftows the gift of being to
all things, filling the whole Univerfe both through the circumference and center,
whofe particular intelligence is ailed Meratiren , that is, the prince of faces, whofe
duty it is to bring others to the face of the prince; and by him the Lord fpake to
Mofis. The ffcond name is led or Tetragrammaton joy ned with /*d;his numerati-
on is Hochma, that is wifdom, and fignifieth the pivinity foil of Idea's , and the
firftbegotten ; and is attributed to the Son, and hath his influence by the order of
Cbenbins, or that the Hebrews all Orphauhm, that is, forms or wheels; and from
thence into the ftarry Haven, where he fabricated! fo many fientes as he hath
Ideas in himfelf, and diftinguilheth the very X c Kir i mrrirular Intelligence called
A*- Chaos of the creatures, by a particular Intelligence xjell, who was the ruler
of tsldam. The thid name is called Tetrograrnmaton Ehhim-, his numeration is
named Prww, m. providence and undemanding, and fignifies remiflion, quiet-
nefs.the Jubilee, penitentiall converfion, a grat Trumpet, redemption of the world,
and the life of the workltocoiiiej it is attributed to the Holy Spirit, and hath his
influence by the order of the thror.es,qr which the Hebrews call Aralm , that is
ereac Angela mighty and ftrong^and from thence by thefpbete of Sasun
adminiftreth form to the unfettled matter, whofe particular intelligence
isZapbchiel, the ruler of Noah, anda- nother intelligence named Icphiel the ruler
of Sem-, and chefe kiohrtt numerations asitwere leatsoi natiops, which the
Hebrews call HtfitkUimi and fo through the fphere of Jupiter faftiioniog the
Images of bodyes,bcftow - ing cIemeoq^aiHfpacifyingjufflceonaJJ; his particular
intel- ligence « ZadkitU the ruler of eAbroham ; The firft name i* JE/ohim Gib or,
that is,the mighty God, punching the (ins of the Wicked; and his numeration is
called Geburaeh^ which is to fry power, gravity, fortitude, fecurity, judgement,
punching by •laughter and war,* and it is applycd to the Tribunal! of God, The
girdle, the fword and left hand of Godj it isaifocalied P WcW, which is fear and
hath his influence throw the order of powers which the Hebrews call Seraphim,
and from thence through the fphere of Mars , to whombeiongs fortitude, war,
afflidion,it dra wee h forth the Eleroencs;and bis particular in- telligence is Comae
J the ruler of Sam Jon ; The flat name is £loba, or a name of four letters, joyned
with Vaudahat* his numeration is Tipbereth, that is apparel, beauty, glory, plea-
furc, and fignificth the tree of life, and hath his influence through the order of
vertues, which the Hebrews ail Mol*. chim t that is Angels into thefpereof the
Sun, giving bright- ness and life to it, and from thence producing metals fi his
particular intelligence is Raphael^ who was the Ruler of I frog and Toby the
younger, and the Angel 7V/i>/, ruler of Jacob. The leventh name is T
etrayrammaioa Sabaotb, ousidomd Sa- buothfJcax is the God of hoftsjand his
numeration isAfe«&,that is triumph and vidory ; the right Columnc is applyed to
it, and it fignifies the eternity and juftice of a revenging God; it hath his influence
through the order of principalities, whom the Hebrews call E/obim, that is Gods,
into the fphere of Venus, gives zeal and love of righteoufnefs, and produced!
vege- tables; his Intelligence is Hamel and the Angel Cerviel the ruler of David ;
The eighth is called alfo Elobim Sabaotb. which « alfo interpreted the God of
Hoafts, not of war and juftice, but of piety and agreement ; for this name fignifi.
cth both, and precedeth his Kimy ; the numeration of this ts called Hod, which is
interpreted both prade k confrffi<»i, ho- nor and famoufnefe. The left column is
attributed to r;it hath his influence through the order of the Archangels, which
the Hebrews call 'Bt»Elobim> that is the loos of God, into the 8 l> fphere V Q
Of Occult fflnlofophy. Book 1 1 1. inhere of Mercury , and gives elegancy and
confonancy of fpcech and produceth living creatures; his intelligence is Mi. chul,
who was the ruler of S domon ; The ninth naihe is call- ed SeuLi, that is
Omnipotent, facisfy ing all, and Elhai, which is the living God; his numeration is
7e/*d,that is foundation, and fignifieth a good undemanding, aCovenanr,
redemption and reft, and hath his influence through the order of Angels, whom
the Hebrews name Cherubim, into the fphere ofthc Moon, can- fing the increafc
and decreafe of all things, and tsketh care of the genui.and keepers of men, and
diftributeth them; his in- telligence is G drill, who was the keeper of fofeph,
Jofudi, and Duuel ; The tenth name is tsfdonai Melcch, that is Lord and King; his
numeration is Afnlckuth, that is, Kingdom and Empire, &flgoifieth a
Churcb.Temple of God,and a Gate.and hath his influence through the
oidctofdnim*fiicl^.viK.of blefl- ed fouls, which by the Hebrews iscalkd Ijftm, that
is Nobles, Lords and Princes ; they are inferior to the Bier urchin, and have their
influence on the Tons of men, and give knowledge and the wonderfull
undemanding of things, alfo induftry and prophefie; and the foul of Mtjfmh is
prefident amongft them, or ( as others fay^ the intelligence Met nitron, which is
called thefirft Creature, or the foul of the world, and was the ruler -of Me/e f, .•
G CHAP. XI. Of she Divine names, and their power and vertue. O D himfclf
though he be only one in Eflence, yet hath diverfenames* which expound not h»s
diverfe Eflences ot Dieties, but certain proprieties flowing from htta , by which
names he doth pour down, as it were by certain Conduits on us and all his
creatures many benefits and diverfe gifts ;= ten ef theie Names we hare above
defcibed, which alfo Hierom rcc-; itoneth up to Marcella. Dion) fuss reckoneth lip
fourty five names of God andChrift. Ibe Mecubales of the Hebrews v. - from
Book III* Of Occult 'Pbilofopby. from ^certain text of derive feventy two
names,both of the Angels and of God, which they call the name of feven* ty two
letters, and Sebemhampbortf, that is, the expoficory • but others proceeding
further, out of all places of the Scrip, turc do infer fo many names of God as the
number of thofc names is: but what they fignifie is altogether unknown to ust
Fromthefe therefore, belides thofc which we have reckoned up before, is the
name of the Divine Eflence Eheia nVIN* which Plato tranflates Jf, from hence, they
call God H 3r,Of thets**' that is the being Hm N1H is another name revealed to
Efajy fignifying the A by (Te of the Godhead, which the Greeks tranflate writhe
Latins, himfelf the fame. Efch'&H is another name received from Afofes which
foundeth Fire, and the name of God Nm jo is to be invovaced in perturbations
and croubles.Thcrc is alfo the name fabr\' and the name Elion and the name
Macom op ID. the name £*/>/># D the name In*on\W &c the name Emeth HDK
whica is interpreted Truth, and is the fealofGod; and there are two other names
Zur*vt itidAbc* pRboth of thcmbgnifie a folid work, and one of them exprefc the
Father with the Son ; and many more names have we placed above in the fcalc of
numbers;aixl many names of God and the Angels arecxtraSed out of the holy
Scriptures by the Cabalifticall calculation, Nocarian and Gimetrian arts, where
many words recra&d by certain of their letters make up one name, or one name
difperfed by each of its letters fignifieth or rendreth more. ' Somtimes they are
gathered from the heads of words, as the name Agin from this verfeof the Holy
Scripture OT)JJ3"OU HDN that is the mighty God for ever; in like manner the
name Iain N’8’ from this verfcTWnirV ttWHDW chat is G odour God is one Godj in
like manner the name lava 818' from this verfcT)8 W) niN >n\thatis let there bea
ligbc,&there was lighten like miner the name Ararita XTPHN"i8 from this ver/c
Tnx-nnn’ioniTin^ PKivrnn* xbatu one principle of his unity, one beginning of his
Indudduaucy hts pl- ot Occult Philofophy. Book I I I ciffitude is one
thing,and this name Hacaba fcCpT*! is extrafted from this verfc K'iH Tpa B’.ipn’
the holy and bldTed one-i n like maner this name^/i* *.t£’ is found in the heads
ofthefe two erfes. viz. I'r.niS OKD’ that is, untill the cMefftoh ihaU come, andthe
other verfe ITT'OBt f;J’ that is, his namea. bides till the end. Thus alio is the name
Amtn JOK ext rafted from this verfe fON3 rflQ ’n« that is the Lord the faithful!
King; fometimes thefe names arc extrafted from the end of words, as the fame
name A mem, from this verfe DnjEHn nvS chat is, the wicked not fo, but the
letters are tranfpofed- f 0 by the final! letters of this verfe n»OB> HD' 1 ? that is
tome what? or what is his name? is found die name Tetraarmm maton,\n 3.W
thefe a letter is put for a word, and a letter ex- trafted from a word, either from
the beginning, end, or where yon pleafe; and fometimes thefe names are
extrafted from all - . ^ , .—..w .,v viiuucu nom an the letters, one one, even is
thofc feventy two names of Ood are extrafted from thofe three verfes of Extdms
begin- ning from thefe three words, «niO**JfDl» the firft and jaft verles being
written from the right to the left, but the middle contrary wife from the left to the
right, as we flufl fhe w here- atter; and fo fometimes a word is extrafted from a
word ora SJL f £ oin a “"*» b y the tranfpofition of fetters, as Gtfeffim npDfrom
IfmA-nxm » and ^W^D'afrora I* cha "e*"g of the Alphabeth.which the Cabalifts
ca II Ztrufk fo from the name Tetra>r*m- 7 ** t0 * rr f’ are dra * n fo-* *W3 M*z
Paz'W Ku*»
by reafon 0f the e< l ual,, y ofnumbers, names are i or SaiUi fot bocb Of them
make three hundred and fourteen, foAu an( j £i ^tare eqmlLmnwr.ber, for both
make thirty one. And thefe are the h.dden fecrets concerning which* ismoft dif-
SvbeuSrftn^ ^. dd,V u ra ***** fcience ; neiEh « they be underftood and taught in
any other language except e, o § thC ? amCS of God ( a * faith in froTST h ' g ^ °
L ffb€ ****** whohad them from God . without the which we can by no means
perceive the true words and names by which God is ctikd, there- fore l Book
1 1 1 Of Occult Thilojophy. fore concerning thefe we can fay no more, but
thofe things which God out of hi* goodnefs hath revealed to us; for they are the
myucries and conveyances of Gods omnipotency, not from men , nor yet from
Angels, but inftituted and firmly e- iUblilhed by the mod high God, after a certain
manner, with an immovable* Humber and figure of Characters, and breath forth
the harmony of the Godhead, being confccratcd by the Divine affiftance ;
therefore the creatures above fear them, thofe below tremble at them, the Angels
reverence, thedc* vils are affrighted, every creature doth honor, and every Re-
ligion adore them; the religious obfervation whereof, and de- vout invocation with
fear and trembling doth yeeld us great vercue, and even deifies the union, and
gives a power to work wonderful! things above nature : Therefore wee may not
for any reafon whatfoever, change them ; therefore Origen commandcth that they
be kept without corruption in their own Chara&ers ; and Zoroaftes alfo forbiddeth
the changing of barbarous and old words;for as T/ix* frith in Crdtjlw , All Divine
words or names, have proceeded either from the gods firft,or from antiquity ,
whole beginning is bard ly known, or from the Barbarians : Jtmblicus in like
manner advifcth, that they may not be tranflated out of their own language into
a- nothcr; for, faith he, they keep not the fame force being tian- flated into
another tongue Therefore thefe names of God are themoftfk and powerful! means
of reconciling and uni- ting man with God; as we 'read in in every place in which
mention is made of my name, I will be with thee, and blefsthee; and in the book
of Numbers, the Lord faith, l will put my name Upon the fons of Ifruel and I will
blefs them - Therefore Divihe 'Vlato in Cratylns & in 'Philebus command- eth to
reverence the names of C»od more than che Images or ftatues of the gods for
there is a more exprefc Image and power of God. referved in the faculty of the
mind,efpecially if it be infpired from above, than in the works of mens hands;
Therefore factfed wordshave not their power in Magical! o- perations, from
tbcmfelvcs, as they are words, but from the occult Divine powers working by
them in the minds of thofe fib 3 who V 4 Of Occult Thilofophy. Book III,
who by faith adhere tothemTby which words the fecret pow- er of God as it were
through Conduue pipes, is tranfmitedin. to them, who have cm purged by faith,
and by moftpure converfation and invocation of the divine names are made the
habitation of God, and capible of thtfe divine mfbencesjwho, foever therefore
ufeth rightly thefe wordsor names of God with that purity of mind, in that manner
and order, as they were delivered, (hall both obtain and do many wonderfull
things, as we read of Medea. lj Mo ft pleafant fteep [he caus'd, Kurds thrice Jhe
fpakf, The Seas appeas'd, arsd fotn their fury brake. Which the Ancient Dodors
of the Hebrews have efpecially obferved, who were wont to do many wonderfull
things by words; the Pjthagorians alfo have (hewed, how to cure very wonderfully
the difeafes both of body and mind, with cer- tain words; we read alfo,that
Orphems, being one of the Argo- nauts diverted a mod fierce (form by certain
words ; in like manner that eApo/lonius, by certain words whifpered, tailed up a
dead miide at Rome ; and Thiloftratus reporteth that fome did by certain words
call up Achilles Gholr ; and *Paufanias relates, that in Lydia in the Cities of Hiero-
fefarea and Hypepn, were two temples confccrated to the Coddefs whom they
alledPerficajfi both of which when divine fervice was ended, a certain Magician,
afeer he had laid dry wood up- on the Altar, and in his native language had fang
Hymnes.and pronounced certain barbarous words, out of a book which he held
in his hand.prcfently the dry wood, no fire being put to it, was feentobe kindled,
and bum moft clearly. Alfo SerenusSa- monicus delivereth amongft the precepts
of Phyfick, that if this name Abracadabra be written, asishere exprefled, vU.. dimi-
nilhinglecterafterletter backward, from the laft to thefirft, it will cure the
Hemitritean Feaver or any other, ifthelhcet of paper or parchment be hanged
about the neck, and the dif- eafe will by little and little decline and pals away.
Of Occult Vhilofoply. Book III Bat Rubbai Hama in his book of fpeculation
delivered a facied feal more efficacious againft any difeafes of man, or any
griefes whatfoever, in whole forefide are the four fquared names of God, fo
fubordinated to one another in a fquare, that from the higheft to the loweft thofe
moftholy names or feales of theGodhead do arifc, whofe intention is infcribed in
the circumferential! circle, but on the backfide is infcribed the feven lettered
name Araritba , and his interpretation is written * about, vht. the verfe from
which it is ext rafted, even as you fee k here defcribed. The former part.
Book 1 1 1. Of Occult tPhilofophy The hinder part, But all mull be done in
molt pure gold, or Virgin Parchment, pure,cleanandunfpotted, alfo with Jnke
made for this pur- pofc, of the finoak of confecrated wax lights, or incenfe , and
holy water; The adtor mull be purified and cleanfed by facri dice, and have an
infallible hope, a conftant faith and his mind lifted up to the mod high God , if he
would furcly obtain this Divine power. In like manner againlt the affrightments
and mifch'ief of evil fpi tits and men, and what dangers foever, ei- ther of
journey, waters, enemies, arms, in the manner asisa- bove faid, tbefe Charaflers
on the one fide WO andthefeoa the back fide naitgX which are the beginnings and
ends ofthe five firft verfcs of Geitefis,zn& reprefentation of the creation of the
world; and by this Ligature they. fay that a man fliall be free from all mifchtefes,
if fo be that he finnly. beleeveth in. Cod the creator of all things.. 378 Of
Occult Thilofophy. Book III* In the fore part. In the hinder part. • •• ••
nnaif • ■/£>nro Neither let any diftruft or wonder .that facred words, applycd
outwardly can do very much, feeing by them the Almighty God made the heavens
and the earth; and further, by experi- ence it is found as faith Rab Cojla Ben Lucj,
that many things not having Phyficall vertues do very much. As for example, the
finger of an abortive childhanged on the neck of a woman hindreth conception,fo
long as it remaineth there ; Moreovet that in diverfe facrcd words and namet of
God, there is great and Divine power, which worketh miracles, Zeroafles, Or-
pheus , Jttmblicus, Sjnejiur, Alchiudus , and all the famous Phi- lofophers teftifie ;
and vArtephius both a Magician and Pbilo- fopherhath written a peculiar book
concerning the vertue of words and Characters. Origin not inferior to the
lamoufeft Philofophers, doth maintain againft Celfus, thac there doth ly hid
wonderfull vertue in certain Divine names , and in the book of Judges the Lord
faith, my name which is 'Belt fignificth with us, a worker of miracles, orcaufing
wonders; but the true name of God is known neither to men nor to An** gels,
but to God alone, neither fhall it be manifefted fas the holy Striptures teftifie)
before the Will of God be fulfilled ; Notwithftanding God hath other names
amongft the Angels*' others amongft us men;for there is no name of God
amongft us ( as LMofts the Egyptian faith,) which is not taken from his works,
and fignificth with participation, befides the name 7>- tragrammaton , which is
holy, fignifying the fubftance of the Creator in a pure fignification, in which no
other thing is partaker with God the Creator; therefore it is calletftfae fe- pi rated
name, which is written and not read, neither ft it ei- prefled by us, but named,
and fignifieth the fecond fupernall Idiome, Idiome, which is of God, and
perhaps of Angels. In like man- ner the Angels have their name amongft
themfelves, and in their Idiome, which ?*ul calleth the tongue of Angels, con-
cerning which we have very little knowledge with us, bit all their other names are
taken from their offices and operations, which have nQt fo great efficacy’, and
therefore the Magicians cafl them by their true names.namcly the heavenly ones,
which are contained in the holy Bible. Of the influence of the divine numes
through nil the middle caufes into thefe inferior things . ' 7 • - ‘ 9 H E moft
high Creator and firft caufe .although he ruleth . X and difpofeth all things, yet
diftributeth the care of ex- ecution to diverfc Minifters, both good, and bad,
which John in the Revelations ct\s a flirting, and deftroying Angels : of which the
prophet fings elfwhere ; The Angel of the Lord re- mains in the prefcnce of them
that fear him, that he may preferve them : and elfwhere he deferibes immiflions
by evill Angels. Now whatfoever God doth by Angels, as by mini- Here, the fame
doth he by heavens, Stars, but as it were by in- fliuments, that after this manner
all things might work toge- ther to ferve him, that as eyery part of Heaven, and
every Star doth difeern every corner or place of the earth, and time, fpecies and
Individual! : fo ic is fit that the Angelical
vertueof that part and Star fhould beapplycd to them,™* place, time, and
fpecies. Whence Auftin in his book of queltions, faith, E- very vifible thing in this
world, hath an Angelicail pow- er appointed for it : Hence Origen on the book of
Numbers faith, the world hath need of Angels, that may rule the Armies of the
earth. Kingdoms, provinces, men, beads, the nativity, knd progrefi of living
creatures, flirubs, plants, and other tbingV giving them that vercue -which is laid
to be in them, Jfcom an occult propriety; much more need is there of Angels -.A
A..:, A that may role holy works, vertues and men, as they who af. wares fee
the face of the mofl high father, and can guide meii in the right path, and alfo
even the leaf! thing to this place, as fit members of this world in which Cod as the
chief pfe- fidenr, dwellcch.moH fwcetly difpofing all things, not being
contained.or circumfcribed, but containing all things, as John in the Revelations
deferibeth that heavenly City, whole twelve gates are guarded with twelve Angels,
infufingon themwhafc they receive from the Divine name, twelve times
revolvedjand in the foundations of that City the names of the twelve Apo- files,
and the Lamb ; for as in the Law , in the Hones of the Ephod and foundations of
the Holy City deferibed by Eze- kjel, were written the names of the tribes of Ifrael,
and the name of four letters did predominate over them; fo in the Gofacl, the
names of the ApoRles arc written in the Hones of the fonndation of the heavenly
City, which Hones Hand for the tribes of Ifrad'inibz Church, over which the nartie
of the Lamb hath influencc.that is, the name of Jefus , in which is all the vertue
of the four lettered name ; feeing that Jehovah the Father hath given him all
things : Therefore the Heavens re- ceive from the Angelsithat which they dart
down;but the An- gels from the great name of God and Jefu , the vertue where-
of is fitfl in Cod, afterward diffufed into thefe twelve and fe- yen Angels, by whom
it is extended into the twelve figns,and into the (even planets, and confequently
into all the other MiniftersandinHruments of God,pourtraitingeven infinitely.
Hence Chrift faith, Whatlbever you (hall ask the Father in my name, he will give
you; and afttr his refurreflion faith. In my name they Hull caH out devils, and do
as folio weth ; fo that the name of four letters is no further neceflary, the whole
ver- tue thereof being tranflated into the name Jefus, in which on- ly miracles are
done;neither isthereany other ("as Peter faith ^ under heaven given unto men, by
which they can be faved,buc that; but let us not think, that bv naming Jefus
prophancly, as the name of a certain man.we can do miracles by vertue of it .-but
we muH invocate it in the holy Spirit, with a pure mind and a fervent fpirir, that
we may obtain thofe things which which are promifcd as in him ; especially
knowledge going before, without which there is no hearing of us, according to
that of the Prophet , I will hear him bccaufe he hath known my name; Hence at
this time no fetor can be drawn from the heavens , unlefs the authority, favor and
confent of the name ? efu intervene; Hence the Hebrews and Cabalifts tnoft ski
Hull in the Divine names, can work nothing after Chritl by thofc old names, as
their fathers have done long finte; and now it is by experience confirmed,that no
devil nor power of Hell, which vex and trouble men, can refill this name, but will
they , mill they, bow the knee and obey, when the name ?c/i by a due
pronunciation is propofed to them to be worfhipped, and they fear not only the
name but alfo the Crofs, the feal thereof ; and not only the knees of earthly,
heavenly, and hellilh creatures are bowed, but alfo Infcnfible power Wntcn tnis
name nun , uu iu 11 vui uic veiiuv the inftitucor ,and alfo from the vertue of him
who is eapreffed by this name, and from a power implanetd in the very word.
Hence is it that feeing every creature feareth and reverence* the name of him who
hath made it, fometimes even wicked and ungodly men, if fo be they believe the
invocation ol Di? vine names of this kind, do bind devils » aud operate cettain
other great things. CHAP CHAP. XIH. Of the mem ten offjod, and of their
influence on our menu here. W E read in diverfc places of the holy Scripture, of
df- verfe members of God, and ornaments; but bv the vv vcrfc members of God,
and ornaments; but by the members of God, are underftood manifold powers,
moftlirn. m a p — ^ m w Min* ply abiding in God himfelf, diftinguilhed
amongft themfelves bv the facred names of God: but the garments nf find ^ by
the facred names of God; but the garments of God and Ornaments , arc as it were
certain wayes and relations, or Emanations or conduit pipes, by the which he
diffufech him- felf; thehemmes of which as oft as our mind lhalltoucb/o often
the Divine power of fome member goeth forth, even a* ^efm cryed out,
concerning the woman with the bloody lffuc, Some body hath touched me, for I
perceive vertuc to go forth from mc.-Thcfe members therefore inGod are like to
oursjbut the Idea’s and exemplars of our members, to the which ifwe rightly
conform our mmbers, then being trandated into the fame Image, we arc made
the true fons of God,& like to God, doing and working the works of God :
therefore concerning the members of God, many things are drawn forth out of
the £X a King ; bat this Carmel fignifieth not that mountain In the f A _ C n . -
I l* ■/£> • • a • ■/£> ■/£> . Sea coaftof Sirin, but a little creature, which ingendreth the
purple. Alfo of bis eyes, eyelids and ears, we read in the Pf times, the eyes of the
Los d on the J uft, and his ears to their prayers, his eyes look towards the poor,
and his eyelids en- quire after the fons of men .• alfo o! his mouth.taft, throat,
lips, and teeth, we read in Eftj, Thou haft not enquired at roy mouth ; and in the
(f amides, Tby throat as the beft wine for my beloved,that goeth down
fweetly.caonng the lips of thofe. that are afleep to fpeakjtherc are alfoNoftrils,by
the whichf as we often fir.d in the Law,) he fmelleth the facrifices for a fwcet
odour : he hath Qiouiders, armes, hands, and fingers, of the 1 which Book I
H. Of Occult <Philofophy. which we read in Efaj ; the government is laid upon
his fhoulders ; to whom is the Arm of rhc Lord revealed? and the Kingly Prophet
fingeth, thy hands O Lord have made me and fifnioned me, and I will behold the
heavens, the work of thy fingers ; he hath alfo a right and left hand; hence the
Pjalmift faith, The Lord faith to my Lord, fit at my right hand : and of the left we
read, in the Gofpcl, on Which the damned (hall be placed at the laft day .• further
we read of the heart.breaft, back, and back parts of God;as in the book of Kings,
that God found David a man according to his Own heart; we have alfo in the
Gofpcl his bread upon which the Difciplc deeping conceived divine myfteries ;
and the T>falmi(l deferibeth his back, in the palenefs of gold ; and he himlelf
faith in feremuth, I will (hew my back and not my ftce in the day of their
perdition, and he faith to Mofrsjhaa fhalt ice my back parts ; of his feet the
‘Pfalmift alfo faith, Darknefs under his feet , and in Gtnefis he is faid to walk to
the South. In like manner alfo we read of the garments , and ornaments of God,
as with the Pfalmijl, the Lord hath reign- ed, he hath put on beauty, doathed with
light as with a gar- ment; and elfwherc , Thou haft put on cotnlinclj apd beauty;
The Abyfle as a garment and hisdoathing; and in Etakiel, the Lord
fpeaketh,fayirig, I fpread my garment over thee and co- vered thy nakednefs;
moreover alfo we read of the rod,Staffe, Sword and Buckler of God, as in the
Pfalmifi , Thy rod and thy ftaffe, they have comforted me; his troth hath
compared thee about as with a fhicld jand in T)emrntumy we read of the fword
of his glory ; and very many of this fort the facred word declares to us; from
which members and Divine orna- ments, there is no doubt, but that our members
and all thing about us, and all our works,are both ruled direfted, preferred,
governed, and alfocenfured, as the prophet faith, He hath put my foot upon a
rock, and dueled my goings; and elfwbere he faith, Bleflcd betheLord my God,
who ceachtthmy hand to war, and my fingers to fight; andof his mouth he faith,
the Lord hath put a hew fong into my mouth ; and clfewhere our Saviour laab, I
will give you a month and wifdom ; and ot the ft 5 8 4 Of Occult ThiloJopbj.
Book I If. hair he faith, an hair of your head (ball nor periffi; and in ano- ther
place, the hairs of your head are nurobred; for the Al- mighty God feeing he
would have us to be his Images and like tohimfelf, hath framed members, limbs,
and figures after ma- ny wayes laid open in us, according to thefimilitudeof his
hidden vertues, as it were figns keeping the fame order and proportion to them :
whence the Mecnbals of the Hebrews lay, that if a man capable of the Divine
influence do make any member of his body clem and free from filthinels, then it
becometh Habitale and proper feat of the fecrer limb of God, and of the vertue to
the which the fame nameisafcribed ; fo that if that member want any thing, the
name being invo- tated, whence it dependeth, it isprefently heard effedually,
according to that, I will hear him, becaulc he hath known my name ; and thefe are
the great and hidden myftcrits,concerning which it is not lawfull to publifh more.
CHAP. XI III. Of the Gods of the gentiles, and fouls of the CeleftiaU bodies, and
Vohat places were confecrated in times, paft , and to what Victor. « am AO' ^ _
Ar* ' ™ 4 * ka . > ^ _ a ■/£> * * . * a ** • X v f > * w * I41 .• ‘g., • 'tt'i'''' t
•, Sr p T He Philofophcrs have maintained, as we have (hewed before, that the
Heavens and Stars are Divine Amsials, and their fouls intelk&uall, participating of
the Divine mind j and they averre, that fome feparated fubftances are fuperior,
others inferior to them,asit were governing and fcrving, which they call
intelligences and Angels; moreover ‘Plato himfelf affirmed, that CeleftiaU fouls
arc not confined to their bodies, as our fouls to our bodies, but to be, where they
will, and al- fo char they rcjoyce in thevifionof God, and without any Ja- hot or
pains do rule and move their bodies, and together in moving them do eafily
govern thefe inferior cbings ; there- fore they often called the fouls of this kind,
Gods, and ap- "ited Divine honors for them, and dedicated prayers -and ficrifices
OH Book I II. Of Occult (Philofophy . facrifices to them, and did wor/hip them
with Divine wor- ftiip, and thefeare the gods to the which all people are attri-
buted, concerning which Mofei commanded in Deuteronomy, faying, leaft
perchance your eyes being lilted up to Hea- ven, thou fhouldeft fee the Sun, the
Moon, and all the Stars of Heaven, and being turned back (houldcft adore and
worlhip them, to which all the Nations are fubje&ed, which are un- der the
Heaven ; but the Lord Jehovah hath taken and brought you forth from the furnace
of Erypt, that thou (houldeft be an Hereditary people to bimfelfond in the fame
book chap. 17.be calletbche Sun, Moon, & Star$Gods;and theDodorsof the Hc-
brewsupon that place of Gntfit where it is faid,thac Abraham gave gifts to the
Ions of the concubines ,vU.Shemotb,Steltoma, that is ftrange names, but left Ifaac
heir of all that he poflefTed, fay, that the Tons of the concubines werenot in the
bleffing of vAbraham given to Jehovah the moft high creator, but to ftrange gods
and dieties,but chat Ifaac and his feed were given to the omnipotent Jehovah ,
and in no part to any ftrange Di- cties;thercfore they arc upbraided in
DeutomemjbccMc they ferved ftrange gods, and worlhipped them they knew not,
and to whom they were not given; and alfo Jojbua Nave, af- ter that the people
were brought into the land of promife. their enemies overcome, and the lots of
the poffeflionsofi/^ rati diftributed, gave the people leave tochoofechat God
whom they would worfhip, faying, leave it given you this day to -choofe whom
you will efpecially ferve, whether the gods which your fathers ferved in
Mefopotamia, or the gods of the oAmorites, whofe land you inhabite; but the
people anfwered, we will ferve the Lord Jehovah, and he fhall be our God ; Jojbua
faid to them, ye cannot do ic, for the Lord Jehovah is holy , ftrong, and jealous;
buc the people perfevering to ferve Jehovah , he faith to them , ye are witneffes
your felves , that ye have chofen for your fclves the Lord, to ferve him ; take away
therefore ftrange gods out of the midftofyou, and incline your hearts to the Lord
God of /Jrael; and heereded a great ftone laying, thisftone Ihalbe for a
tvitnefs,leaft perhaps afterwards ye will deny ahd C c lye ggtf Of Occult
Tbilofopby. Book 1 1 1. O lye to the Lord your God; therefore the other gods,to
which ,, 3 the other Nation* were given, were the Sun, Moon, twelve » Signs, and
other Celeftiall bodies , and Divine fabricks, yet not as they were bodies, but as
the foul adheteth to them, and J O the whole At ilitia of Heaven, which Jeremy cals
the queen of Heaven, that is the power by which the Heaven is governed, ttsoJ?
vU. the foul of the world ,of which Jeremy faith. The fons gather flicks, and part
thereof maketh a fire, and the women mingle oyl,that they might make a cake for
the Qjjeen - ^ of heaven, neither was the worfhip of Doulia. to this Queen yj/ ^
and other Celeftiall fools prohibited them, but of on- ly, which they that gave, are
reproved of the Lord; but the im name of thefe fouls or Gods, we have before
declared ; but Vj to what Regions , People, and Cities they were aferibed as
fVL&b**- proper and tutelar gods ; Origen, T medium, Apuleins, DU - — — — ~
adorns, and very many other hiftorians, partly relate to us : Therefore all people
worfhipped their gods with their proper ceremonies; The Stations, Amphiams;
The Africans.Mopfm; the Egyptians, Ofiris,va& Ifit\ the Ethiopians, who inhabite
UWero, Jttp iter and Bacchus •, The Arabians -, Bacchus and Ve- nus ; the
Scythians, Minerva-, the Natter mums, Ser opts ; the Syrians , A tar gates ; the
Arabians, Diaphores ; the Africans, Celt [in * ; the T^orniatu, Tibt leans : In Italy
alfo by the free Cities c^nfecration, Dtlvtntius, was the God of the Cruftu-
mtdjiansyf'jridianusof the Narvtnfians, Anchariaof the cnlant , Nstrfia of the
Valjians , Valentia of the Otriculans, Nortia of the Suleimans, Cnris of the
Phalifiians ; thefe elpedally were famous. The Latians did adore with the high- eft
worfhip, iMars; The Egyptians, I fit; the t-M*ors, Juba-, the Macedonians ,
Cobrins ; the Carthaginians, Vranmy the Latines.F annus -,thc Ramons, gatr'tatts;
the Sabines , Sangtu; the tAthenians, Minerva-, Samos,Juno-,T >
aphosd'ensu;Ltmnos, Vnlcon ; Naxos, Bacchus; Delphos, Apollo ; and as
OWfingetb in his Fafii. Athens do Pallas; Crete, Dian’ implore. The Hand
Lemnos Vulcan doth adore. The Spartans ,} uno — — Book I I I. Of Occult
Thihfophy . The Carthaginians t nd Leucadiansd id worfhip Saturn;Ow, Homolc,
Ida, Elis and Lybi a, Jupi ter> where was his Oracle: Epirus,Latium, Gnidus, Lycia,
Pifo Macedonia Macs- The Thermodotnans, Scythians, and Thracia, the Son; the
Scythians did worfhip onely one God, facrificing an boric to him; the Came alfo
the Heliopelstans, and esftfyrians did wor- fhip ; and under the name of Apollo,
the Rhodians, Hyper * hor easts and Miltfi**s-,xnd the mountains 'Parnajfus, P
ha/elm, Cynthsu, Siratte, were holy to him, and the i ^»nd s Delos, C loros,
Tentdos "and MaRou.x place in the Hie Ltfbos , and the Grjntan Grove or Town,
betides the Cities, Patara,Chryfa, Tarapnas, Cyrrba, Dtlpbts, Arrephina, Entrofi ,
Terjra ; Alio Thcbes.the Ifland,iV4w«, Nife a City of Arabia, CaSkhorot a river of
PapUagonia, were confecrated to him under the name of Bacchta and Dionyfius;
alfo Pamaffus, and Cy liter os mountains of Boetia, in which every Cecond yeer by
courfe; thefeafts Bacchanalia were kept; alfo the Thasmaritams a peo- ple
neighbors to the Ha-cantons did Worfhip Bacchus with their own Ceremonies. The
Adrians firft of all introduced the worfhip of Ventts; then the “Papbiaus in Cyprus,
and The. melons, and Cyt her eons, whom ( as Agent reports /the Athe- nians
followed amongft the Lacedemonians, Venus Antosha was w or (hipped; at
Dthhes, Venus Epkyhiai fkevm alfo a- dored of the and in Ansathsts an Jfland of
dae<u£geau Sea, and in Mempbi a City of Egypt jad in Cjsudo and Sicilia, and the
ldalian Grove, and the City Hypepa and Erice a mountain of Sicilia, and in
Calidama, Cyrene and Samos ; and no “Ditty of the old Gods ( Arifiotle being
witnels) is re- ported to have been worfhipped with greater ceremonies, and in
more places; the French did efpecially worfhip Mercury, calling himTeutatet-,
foalfo the Arcadians, Hormopolites,E- gyptians and Memphites. The Scythians
about mount Taurus , aid worfhip the Moon under the name of Diana ; and in
Ephe- fus, (he had a moft (lately Temple ; and in Myctna after the death of
TfcaiterKingof Taurica, her Image being ftollen away by Iphigenia and Orefies ,
(he was worfhipped nigh A- ricia. The Rite of Ceremonies being changed, (he was
wor- lipped ni. 1, (he was gh A- Cc a wor- (hipped 0 *88 Of
Occult Tbilofoph y. Book Il f. . ' X . (hipped likewife by the Magnifies,* people
of Thejfalia, and in T’i/i.aCiry of eAchaia, and in Tybnr, and the eAventinuni
xRoman hill, and in *Perga a City of Pamphilia, and in Agree in the Kingdom of
Attica-, and the Catenixn people are re- potted to have worfhipped the Moon
under the Mafculine fexe; there were alfo other places confecrated to other Die.
ties, as to Pallas, who is called Minerva, were confecrated Athens, the mountains
Tyreus , Aracynthus, the River 7V»- tonts, and Akemeneum a City of Bottia, and
Nee one of the j Hands of the Cyclades ; The holy places of Ceres are, Eleufit
Attica, Emta, and Cities of Sicilia and mount tAtna; The chief worfhip to Vulcan
was in the Ifland of Lemnos, and in Imbres, an I Hand of Thracia and Therafa, an
Ifland confe- crated to Vulcan, and alfo Sicilia Vefia was the goddefs of the
Trojans , whom runaway tAueas carrved into It Ay, and to her are given the
Phrygiasu, Idea and ‘Dtndymus, mountains of Phrygid,zad Re at urn a City ot
Vmhria ; alfo the mountain Berecynthus, and Pefmsntium, a City of Phrygia ; The
Cities Carthage, Trofenna, Arhos, and CMyeena, worfliipped alfo the ifiwdSamos
and the people of Pha/ifcia, Orcheftus a City of Bottia, and Tenatus a Promontory
of Laconia, were confecrated to Neptune, and the Tre teuton Nation and City
were under the protection of Neptune of this fort therefore were the gods of the
Nations,which did rule and govern them, VihichMofes himfelf [nDeuteronomy
calieth Gods of the earth, to the which all Nations were attributed, not fignifying
o- there then the heavenly Stars,and their fouls. mm CHAP. CHAP. XV. v 2
** " • • — ' • — y i yf -i * r . j| f r>|J <• Tbnlogimj think, concerning the
CtleftMfoub. y - w ^ ^ '/ *- » »" . * j » * • •" ■/£> « . * . * ; « < 4 I ' \+ * Mi T Hat the
heavens tad the heavenly bodies are animated with certain Divine fouls, is not
only the opinion of Po- ets, and Phi!ofophers,but alfo the affertioo of the lacred
Scrip- cures, and of the Catholicks, for Ecclefiafles alfo defrribeth the foul of
heaven, and J erom upon the lame exprefly confeffeth
it: In like manner Origin in his book of Principles, feemeth to think that Celeftiall
bodies arc animated, becaufe they are faid to receive commands from God, which
is only agreeable to a reafonable nature ; for it is written , Ihaveenjoynedacom-
mand on all the Scars ; Moreover Job feemeth to have fully granted, chic the Stars
are not free from the (lain of fin ; for there we read , the Stars alfo arc not clean
in his fight; which cannot verily be referred to the brighcnels of their bodies ;
moreover that the Celeftiall bodies are animated, even Euftbim the PdmfbUia*
thought, and alfo Aufim in his Enchi- ridion; but of the latter writers Albert m
Magnus in his book of foufeo -equals, and Thom* Atjuiruu in tus book of Spiritual
Creatures, and Joke Scot upon the iecond of the fentences; to tbefe the moft
learned Cardinal! 2{Jch. Cufam may be added; Moreover cs4*w/m# himfelf; in a it
long deputation doth con- vince chcfe thmg‘;who moreover thinkethic notftrange,
that, the Heavenly bodies are worftiipped with the worftnp of Domlim , and that
their fuffrages and helps arc implored; to whom alfo rWw* himfelfconfenteth,
unlefs the occafionof Idolatry fhould hinder this rite; moreover Tlotinns main- •
tainedi that they know our withes, and hear them ; but if any one. would
contradict thefe , and account them lacrilegious i tenents, let him hear esinfi'm in
his Enchiridion^ and in his book of Retractations, and Thomas in the fecond nook
againlt the Gentiles, and in his JQnodlihets, and Scot ms upon the fentences, and
Guliclmus Pdrifienfis in his fum of the univerfc, who unanunoufly aniwer, due to
fay the heavenly bodies ate . Cc j ani- Of Occult Thflofopby. took 1 1 1
animated of inanimate*!, nothing belongeth to the Catholick faith. Therefore
although it feemeth to many ridiculous, that the fouls themfelves be placed in the
fpheres and Stars, and as it were the Gods of the Nations, every one doth
govetnhis Regions, Cities, Tribes, People, Nations and Tongues, yet it will not
feem ftrange to thofe who rightly underftand it. CHAP. XVI. of InteHigencet
and fpirits, and of the threefold kind of them , and of their divtrfc name t, and of
Infer nail and ftthterraneaU Jpiriu. 'v- m N Ow confequently we muft difeourfc
of Intelligences, fpf- rittand Angels. An Intelligence is an' intelligible fub- ftance.
free from all grofe and putrifying mafs of a body, inn mortall , infenfible, aflifting
all, having Influence over all; and the nature of allihtelligencies, fpirits and Angels
is the fame. But I call Angels here, not thofe whom we ufually call Devils, but
fpirits fo called from the propriety of the word, as it were, knowing;
undemanding and wife But of thefe ac- cording to the tradition of the Magicians,
there are three kinds, the fitft of which they call fnpercelefliall, and minds
altogether feparated from a body, and as it were intelleftuall fphtres, worlhipping
the one only God, as it were their moft firm andftable unity or center; wherefore
they even callchtm gods, by reafon of a certain participation of the divinity; for
they are always lull of God, and overwhelmed with the Di- vine Nedbr. Thefe are
only about God, and rule not the bodies of the world, neither are they fitted for
the govern- ment of inferior things but infofe the light received from God unco
the interior orders, and deflribute every ones duty to all of them; The Celeftiall
intelligences do next follow thefe in the lecond order, which they call worldly
Angels being appointed befides the Divine worfop for the fpheres of the world
I K. I i Book III. Of Occult Tbilofopby. world, and for the government
of every heaven & Star, whence they are divided into fo many orders, as there are
heavens 4n the worlds as there are Scars in the Heavens, and they called thofe
SdtHr/isnf 9 who rule the Heaven of Saturn & Sat am him. felfjothers JrvUil y who
rule the heaven of Jupiter and Jupiter himfe lf,and in like maner they name divert
Angels, as well for the name, as the vertue of the other Stars; and becaufe the old
Aftrologersdid maintain fifty five motions, therefore they in* vented fo many
Intelligences or Angebjthey placed alfo in the Starry heaven, Angels, who might
rule thefigns,triplicities,de- cans.quinaries^egrees and Stars; for although the
fchool of the Feripateticks afligne one oncly intelligence to each of the Orbs of
the Stars ; yet feeing every Star and fmall parr of the heaven hath its proper and
different power and influence, it is necefTary that it alfo have his ruling
intelligence, which may confer power and operate; therefore they have eftablifhed
twelve Princes of the Angels, which rule the twelve fignsof the Zodiac and thirty
fix which may rule the fo many De- cans, and feventy two. Which may rule the fo
many guinarics of heaven, and the tongues of men and the Nati ons, and fottr
which may rule the triplidties and Elemcnrs, and feven g6- vemorsofthe whole
world, according to the feven planers, and they have given to all of them names,
and fells, Which they call Charafters, andufed them iii their invocations,‘iiy-
caittactons,and carving', deferibing them mtheinftrumerts of their operations,
images, plates, glades, rings, papers, wax lights and fuchlike; and if at any time
they did operate for the Sun, they did invocate by the name of the Sun, and by
the names of Soto* Angel*, and fo of the reft. Thirdly they efti- blifhed Angels as
Mmiftcrs for the difpofing of thofe things which are below; which Origen calleth
certain invtfible powers to the which thofe things which are on earth, are
committed to bedifpdfed of for fometimes they being vifible to none
dadireAouriournies andalloiir bufineffes, are oftprefentat battels, and by feCret
belpes do give the defired fucceffes to their friends, for they are laid, that at their
pleafure? they can procure profperky^ and iriflid adveifiry. In like maimer they C
c 4 dill rib ute diftribute thefe into more orders, fo as fome are fiery, fome
watery .feme aerial, fome terreftial ; which four fpecies of Ad. .gels are computed
according to the four powers of the Ce." left i all fouls, t/i*. the mind, reafon,
imagination, and the vitj! tying and moving nature ; Hence the fiery follow the
mind of the Celeftiall fouls, whence they concur to the contemplation ‘ of more
fublime things, but the Acriall follow the reafon and favor the rationall faculty,
and after a certain manner fenarate - it from the fenfitive and vegetative ;
therefore it ferveth for an adive life, as the fiery for a contemplative , but the
watery following the imagination, ferve for a voluptuous life • The earthlv
following nature, favor vegetable nature; moreover they diltm^ui'h alfo this kind
of Angels into Saturnine and jovinlly according to the names of the Stars, and the
Heavens- further fome are Oncntall, lome Occidentall, fome Meridio- nal, fome
Septentrionall ; V oreovcr there is no pair of the world deftitute of the proper
aflittanceof theft Angels, not becaufe they are there alone, but becaufe they reign
there efpe- cially, for they are everywhere , although fome elpecially operate,and
have their influence in this place, (omc ellwbete- neither truly are thefe things to
be underllood, as though they were fub/edf to the influences of the Stars, but as
they hare coTiefpondence with the Heaven above the world, from .whence
Specially all things are direfled, and to the which all things ought to be
conformable; whence as thefe Angels are appointed for divcrfe'tais.fo alfo for
diverfe places and times, not that they are limited by time or place, neither by the
bo- dies which they are appointed to govern, but becaufe the or- der of wildom
bath fo decreed, therefore they favor more, and patronize thofe bodies, places,
times, (tars ; fo they have called fome Diumall, lome Nodurnall, other
Meridional! ; in like manner fome are called Woodmen, fome Mountianeeo, fome
Fieldmen, fome Domefticks. Henct the gods of the Woods, Country gods. Satyrs,
familiars, Fairies of the foun- tains, Fames of the Woods, Nymphs of the Sea, the
Naiades, N.rudes, Dryades, Pierides, Hamadryades, Potumidcs, Hin- nides,
Agapce, Pales, Pareadcs, Dodoiw, Femlist, Lavemsr; Puoc, Book 1 1 1. Of
Occult Tbilofophy. Pare*, Mufe*, Aonides, Caftalides, Hcliconides, Pegafides,
Mconides, Phebiades, Camera:, the Graces the Geni^ Hob- goblins, and fuch like ;
whence they call them vulgar luperiors, Fome the demi gods and goddeffes ;
fome of tbefe are fo fa- miliar and acquainted with men, that they are even
affeded with humane perturbations, by whofc inftrudion T>Uto think- eth that
men do oftentimes wonderfull things, even as by the inftru&ion of men, fome
beafts which are moft nigb unto us,as Apes. Dogs, Elephmts, do often ftrangc
things above their fpecies;and they who have writren the Chronicles of the Danes
and Norwegians, doteftifie, that fpirics of diverfe kinds in thofe regions are
fubjed to mens commands ; moreover fome of thefe to bccorporeall andmortall,
whofe bodies are be- gotten and dy,yet to be long lived is the opinion of the
Egyp- tians. and Platonift$,and efpccially approved by troclut \ Plu - torch alfo
and Demetrius the t-hilofopher, and the Rhetorician affirm the fame ; Therefore
of thefe fpirits of the third kind, as the opinion of the Platonifts is ; they report
that there arc fo many Legions, as there are Stars in the Hea- ven, and fo many
fpirits in every Legion , as in heaven it felf Stars, but there are (as Athonofius
dclivercth,) who think, that the true number of the good fpirits, is according to
the number of men ninety nine parts, according to the parable of thehundred
(heepjothers think onlynine parts, according to the parable of the ten
groats;others
fuppofe the number of the An- gels equal with men, becaufe it is written, He
hath appointed the bounds of the people according to the number of the An-
gels of God; and concerning ^heir number many have written many chings, but
the latter 1 heologians following the mafter of the fentcnces, Auftin and Gregory
cafily refolve themfelves, fayiog,that the number of the good Angels tranfeendeth
hu- mane capacity; to the which on the contrary, innumerable un- clean fpirits do
correfpond, there being fo many in the inferi- or world, as pure fpirits in the
fuperior, and fome Divine® af- firm that they have received this by revelations;
under tbefe they place a kind of fpirits, fubterrany or obfeure, which the
Platonifts call Angels that failed , revengers of wickedncfs, and m Of Occult
Tbilojophj . Book Ilf . and angodiinefs, according to the decree of the Divine
luftice, f and they call them evill Angels and wicked fpirirs, Becaufc j they oft
annoy and hurt even of their own accords; of thefe alfo they reckon more legions,
and in like manner diffinguiflh- ing them according co the names of the Scars and
Elements, and parts of the world , they do place over them Kings, Princes and
Rulers and the names of them ; of thefe, four f moft mifeheivous Kings do rule
over the other, according to the four parts of the world; under thefe many more
Princes of Legions govern, and alio many of private offices. Hence the
Gorgonts,St*tir.onef.\\e furies. Hence Tif, phone, A/eHo, CMegera, Cerberus
They of this kind of fpirits, Prophjrj !• faith, inhabite a place nigh to the earth,
yea within the earth itfelf; there is no mifdhicf, which ahey.dare not commit; j
they have altogether a violent andhurtfull cuftome. there- fore they very much
plot and endeavor violent and hidden I mifehiefs; and when they make
incurfions.fometimes they are wont to He hide, but fometimes to offer open
violence, and are very much delighted in all things done wickedly and con-
tencioufly. CHAP. X VIL Of theft according to the opinion of thcTheologians.
B Uc our Theologians, together with Dionjfims , maintain the three diftinflions of
Angels ; every one of which they di- vide into three orders, they call thefe
Hierarchies, thofe quires, whom Proc/ us alfo diftinguiflseth by the number nine.
They place therefore in the fuperior Hierarchies, Seraphim, Cheru- bim, aud
Thrones, as it were fuperceleftiall Angels contem- plating the order of the Divine
providence; the firft in the goodnefs of God ; the fecond in the Eflence of God, as
the form ; the third in the wifdom. In the middle Hierarchy they place the
Dominations, Vertues, and Powers, as it were worldly Angels concurring to the
government of che world ; the firft of thefe command that which che other
execute • the fecond are Mimfters to the Heavens and fometimesconfpi’re to the
working of miracles ; the third drive away thofe things which feem tobeable
todlfturbe the Divine Law ; but in the inferiour Hierarchy they place the
Principalities, Archangels, whom alfo Jamblicus reckoneth up, thefe as miniftring
Ipirits defeend to take care of inferior things; the firft of thefe take care of
publike things, princes and magiftrates, provinces and I kingdoms, every one
thofe that belong to themfelves; when we read in Daniel, But the prince of the
Kingdom of Ptrfid withftood me twenty one dayes; and fejus the Ion of SjrachU
teftifieth, that for every Nation a ruling Angel is appointed ; which alfo Mofes by
his fong in Deuteronomj feemeth to (hew forth, faying, when the muft High
divided the Nations, he ap- pointed themhounds according to the number of the
Angels of God. The fecond are prefentac facted duties, and" diced) > the Divine
worlhip about every man, and offer up the prayers •, and facrifices of men Before
the gods. The third difpofeeve- ry (mailer matter, and to each .thing each one is a
prefer ver. There are alfo of thefe, who afford vertue to the leaft plants and
ftones and to all inferior. things; to whom many thing* arc common with God,
many with men, and they arc media- ting Minifters ; but
AtbanAfwSjbcMzsfhxonts, Cherubim, and Seraphins, who are next to God, and
magnifie him.un- ceffantly with hymns and continual 1 praifcs, praying for our
falvation,nameth the other orders, which by acommonname he calleth the mititid
of heaven. The firfl of thefc is the Dodtrinall order, of the which he was, who
fpake to Daniel , S i Come, that I may teach thee what (ball come to thy ' r in the
lad dayes; Then there is the tutelar order, of the which we read alfo in D*niel.
Behold , Michael one of the Princes cometb to my help; and there, In that time
(hall rife up Michttl a great Pnnce, who ftandeth for the Ions of; thy people ; of
this orderwas that Rafhael alfo, who carried forth and brought back TobUb the
younger; after this is the Procuratory Order, of the which mention is made in
where we read, it the Angel (hall fpeak for him, he will in- treat the Lord, and the
Lord will be pleafed with him; and of* the lame order is expounded alfo that
which is written in the (ixteenth Chapter of ecdetiafticHs, about the end. The
works of the Lord have been made by his appointment from the bc- ginning,and
he hath diftributed their portions from the time they have been made, he hath
adorned their works for ever, they have not hungred, nor been wearied, and have
not dc- fifted from their works, none of them (hall opprefs his neigh- bor even
for ever- The Minifteriall order followeth, of the which T-i* / to the Hebrews faith.
Are they not ail Miniftring fpirits, fent forth for them who (hall be heirs of
falvation }: After thefc is the Auxiliary order, of the which we read in : Efaj y The
Angels of the Lord went forth and flew »n the: tent of the A fly runs 185.
thousands. TheKcccptory order of fouls followeth this, of the which we read in
Lnks , the foul of Laz^nu was curyedby Angels into the bolom of Abr thorn y and
there wc are taught, that we (hould make to cur fclve* ft .ends ol the unrighteous
fviammon, that wc may be rectircd into etcmall Tabernacles. Moreover, there is
the order o« the Affiftanrs.of the which wc readeiBZW/tfry.Tbtfe ate the two ions
o! theOyi of iplendor, who aflift the ruler of Book I Ik Of Occult Tbilo/opby. ‘
of the whole earth,but the Theologians of the Hebrews do o- therwife number and
call thefe orders; for in the higheft place are thofe which they call Bnpn-Hvn that
is, creatures of fandity.or by the which God rvPK giveth the giftof being. In the
fecond place fucceed Ophanim O’J0-« that is forms or wheelsjby the which God
nin' diftinguiftieth the Chaos In the third place ar t Aralim great, ftrong, and
mighty Angels, by the which Jehova Elohim pronounced or Jehova joyned with
HeT\ in’H adminiftreth form to the liquid mat- ter .-In the fourth place arc
MufmalimO ’'TDETTI by which El God frameth the effigie*of bodies. The fifth
order is Se~ raphirnD'EnUf by the which God Elohim Gib or -o*J p»n* 7 M draweth
forth the Elements.The fat is Malachtm O'DlOO that is of Angels, by the which
God Eloha rrSs.prodn^th metals. The feventh Elohim D’hSn that is the gods by
the which God Jehovah Saboath HltCX 1*1171’ produceth vegetables; The eighth
Beni Elohim D’rOK ’33 that is the fons of God, by the which God Elohim Sabaoth
PJ1N3X D’nSs procreatcth Animals; The ninth & loweft Cherubim 0 * 31*13 by the
which 6 od £«£» **ltP createth mankind; under thefe is the order Animafticus
called Iffim D'tP'K that is nobles, flrong men, or blefled,by the wbichGod Adonai
'31N beftowethprophcfic. CHAP. XVI IK Of the orders of evil fpirits, sued of
their fall, and divers natures • T Here are fome of the School of the Theologians ,
who diftribute the evill fpirits into nine degrees.as contrary to the nine orders of
the Angels ; Therefore the firft of thefe are thofe which are called falfe gods, who
ufurpingthe name of God, would be worfhipped for gods, and require Sacrifi- ces
and adoracions, as that Devil, who faith to Chrift, if chon wilt fal down and
worfhip me,l will give thee all thefe things, (hewing him all thi kingdoms of the
world ; and the Prince of thele is he who laid, I will alceod above the height of the
clouds . Of Occult 'Pbilojofby . Book I I I, cloud*, and will be like to the mod
High; who is therefore called Beelzebub, that is, an old god. Inthefecond place
fol- low the fpirits of lies, of which fort was he who went forth, and was a lying
fpirit in the mouth of the Prophets of Achat; and the Prince of thefe is the Serpent
Pjtho; from whence A- poll* is called Pjtbtus, and that woman a witch in Samuil,
and the other in the Gofpel, who bad ‘Pjtbo in their belly. There- fore this kind of
Devils joynech himfelf to the Oracles, and" deludeth men by divinations, and
predictions, fo that he may deceive. In the third order are the veflels of iniquity,
which arc aifo called the veflels of wrath, thefe arc the inventors of evil things
and of all wicked arts, as in Tlata, that devill Thtutus who taught Cards and Dice;
for all wickedntfs, malice and deformity proceedeth from thefe; of the which in
Ctuefit, in the Benedictions of Simtou and Levi, Jacob faith, veflels of iniquityare
in their babiutions;into their counfef fa not my foul come; whom the
PfahmflaiXetiy veflels of death, Efaj veflels of fury, and Jeremy veflels of wrath,
E*.ekjel vcf- fcls of deftroying and flaying, and their prince is Belial, which is
interpreted without a yoak or difobedient, a prevari- cator and an Apoftate.of
whom ‘Paul to the Corinthiant faith, what agreement hath Chrifl with BeliaBl
Fourthly follow the revengers of evil, and their Prince is tAfmodeut, via., caufing
judgement ; After thefe in the fifth place come the dcloders, wholmitate miracles,
and ferve wicked conjurers and witches, and feduce the people by their miracles,
as the ferpent feduced Eve, and their Prince is Satan, of whom is written in the Re-
velations, that he feduceth the whole world, doing great figns, and caufuig fire
todefcend from heaven in the fight of men,(e- ducing the inhabitants of the
earthly reafon of the figns, which are given' him to do. Sixthly the Aeriall powers
offer them- felvcs ; they joyn themielvcs to thundering and lightnings, corrupting
the airc , caufing peftiiences and other evils ; is the number of which, are the four
Angels, of whom the Revelation fpeaketh, to whom it is given to hurt the Earth
and Sea , holding the four windes , from the four - comers of thcear-th; and their
prince is called Meririm-, Book 1 1 I. Of Occult tPhilofophy. 399 he is the
Meridian Devill , a boyling fpirit , a devi/I raging in the South, whom 'Paul to the
Ephefeant calleth the Prince of the power of this air, and the fpirit which worketh
in the children of difobtdience. The feventh manfion the furies poffefs, which are
powers of evil, difeords, war and devalua- tions, whofe Prince in the Revelations is
called in Greek a A- polljoH, in Hebrew sAbaddon , that is deftroying and waft-
ing. In the eighth place are the accufers, or the inquificors, whofe Prince is
tMftarath, that is, a fearcher out •. in the Greek language he is called Diabolos,
that is an accufer, or ca- lumniator, which in the Revelations is called the accufer,
of the brethren «ccufing them nighc&day before the face of our God. Moreover
the Tempters and Enfnarers have the laft place, one of which is prefent with every
man, which we therefore call the evill Genius, and their Prince is Mammon, which
is interpreted covetoufnefs : But allunanimoufly maintain that evil fpiritsdo
wander up&down in this inferiour worid,enragcd againft all, whom they therefore
call Devils , of whom Auftine in his firft book of the incarnation of the word to
fannaritu , faith : Concerning the devils and his Angels contrary to Vertues.the
Eccleftafticall preaching hath taught,that thereare fuch things; but what they are
and how they are, he hath not clear enough expounded : yet there is this opinion
amongft moll , that this Devill was an Angel , and being made an Apollatc,
perfwad- ed very many of the Angels to decline with h.mfelf, whoevea unto this
day are called his Angels: Greece notw.thftand.ng thinketh not that all thefe are
damned , nor that they are all purpofely evil , but that from the Creation of the
world, the difnenfation of things is ordained by this means, that the tor- menting
of finfull fouls is made over to them : 1 he other Theologians fay that not any
Devill was created evil 1 , but that thev were driven and call forth of Heaven ,
from the or- ders of good Angels for their pride, whofe fall not only out and the
Hebrew Theologians, but alfo the Afonans, Arabians Sorptions and Greeks do
confirm by their tenents; PberecjJts lltZL deferibeth the fall of the Devils and that
ppbu , that is, the Devililb ferpent, was the head of that rehe^ngArmy^ 400
Of Occult fhiloJopJyy. Book III. TrifmtfiflKS Gog* the feme fall in his Pi
wander ,and llomer on- dec the name of Ararm, in his verfes - and Plutarch in hit
fpeech of ufory, fignifieth, that Empedocles knew that the ftll of the devils was
after this manner ; the de vils alfo them, felves often confefs their fall •• they
therefore being caft forth into this valley of tnifery. feme that are nigh to us wan-
der up and down in this obfeure air , others inhabit lakes, ri- vers and feas,
others the earth, and terrifie earthly things, and invade thofe who dig Wells and
Metals , caufe the gapings of the earth.ftrike togetherthe foundation of
mountains, and vex not only men , but alfo other creatures ; fome being con.
tent with laughter and delufion only , do contrive rather to weary men , then to
hurt them , feme heightning themfcjves to the length of a Giants body,and again
(hrinking themfelvcs up to the fmalnefs of the Pigmies, and changing themfelve*
into divers forms , do difturb men with vain fear others ftudy lies and
blafphemies , as we read of one in the third book of Kings , faying, I will go forth
and be a lying fpirit in the mouth of all the Prophets of Achat: but the worft fort
of devils are thofe , who lay wait and overthrow paffengen in their journeys, and
rejoyce in wars and effufion of blood, and afflidf men with moft cruell ftripes we
read of fuch in Matthew , for fear of whom no man dutft pafs that way ;
moreover the Scripture reckoneth up no&urnall, diurnall, and meridional! devils,
and deferibeth other fpirits of wickednefi by divers names, as we read in Efaj of
Satyrs, Scrichowls, Syrenes, ftorkes. Owls; and in the Pfalms of Afpes, bafiliskes,.
Lions.Dragons; and in the Gofpel we read of Scorpions and Mammon and the
prince of this world and rulers of darknefc, of all which Beelzebub is the prince,
whom the Scripture cal- leth the prince of wickednels. Perphyrie faith, their prince
is Serapis, who is alfo called Pluto by the Greeks, and alfo Cerberus is chief
amongft them, that three-headed dog: vie. Becaufehe is converfant in three
elements, air, water, and earth, a moft pernicious devill ; whence alfo r Proferpina
1 who can do very much in thefethiee elements, is their Princels, which ihe
certifies of her fclfinheranfwcrs,in thefe verfes. - of Book III. Of Occult
Vhilofopty, Of threefold not are I Lucina fur *Tl0 ™ r-L. * J / * The daughter
amjent from above the air • The golden Phoebe *m,*nd*ith he*ds trine Whom
mmj forms do changeful the trine lion t £ L fl ^ ^ . of earth, fire, and air, 1 for
blackjnafUves of the earth do care. opinio " conc ^ning the devils, is .• The
fpirits who £L°i 'her own free wi", left the ferv ice of God with the* Prince the
devijjif theybegan to repent a little, arc clothed with humane flefti j That farther
by this repentance, after fl^ IOD L by thc f* mc means b y thc which they came
mto thefldh, they might at the laft return to the vtfon of God , being then alfo
freed from etheriall and aeriall bodies, and then all knees are to be bowed to God
, of Celeftiall, Tcrreitrial, and Infernall things, that God may be all in all ;
Morenvrr Saint T*-*msa* <mn VAira tU ^ _ V. • r A a* m that he knew not as yet
his condemnation,- but there are many of the devils who are fallen, who hope for
their lalvation ; Very many think by the Hiftory of 7 Wthe Hermit e.vnittcn L mm
« A ft I A * A _ b - J J t J VMW *41' ^MK^nuu^ij v Jerome , & reverenced by the
Church with Canonical hours, alfo bv thc Legend of Rrandan. fhrtr art fn raunkr .
an/I #*«'#■/£>« alfo by the Legend of Brandon, they are fo taught ; and even by.
this Argument they maintain that their prayers arc heard; that we read in the
Gofpels , that Chrift heard the prayers of the devils , and granted that they (hould
enter into the Herd ol Swine ; to thefe alfo agreeth the 71. 'Pfalm, according to
our fupputation, but according to the fopputation of the Hebrews thc 7a, where
we read, the Ethiopians (hall fall be- fore him, and his enemics.lick the duft ;
there it is read accord- ing to the Hebrew text , they that inhabit the defert, (halj
bend their knees before him, that is,the aiery fpirits fhall adore him, as the
Cabalifis affirm, and his enemies (ball lick the duft, which they underftand of
Zaz^fl v and his Army : of which we read in Cjenefis, Duft (halt thou eat all the
dayes of thy life; D d and 401 402 Of Occult Thilofophy. Book I i I.
and elicwherc the Prophet fairh.becaufe the duft of the earth is his bread ;hence
the (^abalifts think, that even fome devils (hall be faved, which opinion alfo it is
manifeft that Origen was of. CHAP. XIX. . Of the bodies of the Devils. • V » ' /
*. • ^ 1 ' ' * * a * 4 ^ concerning the bodies of Angels, there is l great differ
\^;tion betwixt the late Divines , and Philofophers ; f or Tkomxs affirms that all
angels are incorp oreall.yea evil angels yet that they do affume bodies fometimes,
which after awhile* they put off again; Dionjfms in Divine names (trongly affirms
that Angels are incorporeal. Yet Aufti» upon Gw/E, deli- vers his opinion, that
Angels are faid to be Aery , and Fiery Animals bccaufc they have the nature of
Aerial! bodies.nei- ther can they be diffo Wed by death, becaofe the element
which is more active then paffive is predominant in them ; the fame Item to
affirm, that all Angels in the beginning of their crea- non had Aeriall bodies ,
being formed of the more pure, and iupcriour part of the air, being more fit to
aCt.then to fuffer • and rhat thofe bodies were after the confirmation preferved*
in good Angels, but changed in the evil in their fall.into the quality of more thick
air, thac they might be tormented in the i ; M ® rc ® vcr Mtt g n *s Bajilius doth
attribute bodies not only to Devils,but alio to pore angels, as certain thin, Aeriall,
pure (pints ; to which Gregory Kxzianztn doth agree. Am- letut was of
opinion.that all angels had not bodies ; for in the book of the 'Demon ai Socrates,
he faith, that there is a more propitious kind of fpirits, which being alwayes free
from cor- poreal bonds,a r e procured by certain prayers. But PfeSmttit
Flatonift ,and Chrifiiantu do think that the nature of fpirits is not without a body ;
but yet not that the body of angels, & de- viWare the fame ; for that is without2ll
matter ; but the bodies ot devils are m a manner material J, as lhadows, and
fubjeCt to ‘ pafGc.l, Book 1 1 1. Of Occult (Philofophy. paffion , that they
being ftruck are pained , and may be burnt in the fire, into confpicuoqs allies,
which as is recorded, was done mTufcia- And although it be a
fpirituall body, yec it is moft fenlible, and being touched, fuffers ; and although
it be cut afunder, yet comes together again , air and water, but yet in the mean
time is much pained. Hence it is that they fear the edge of the fword, and iny
weapon. Hence in Vir- gil the SybillSiilb to *s£ne*i t Do them go on thy way and
draw thy [word. 4 Upon which Servius faith that (he would have t/Entas have
his fword confecrated. Orpheur alfo deferibes the kinds of DemomtlcaShodics;
there is indeed one body, which onely abides the fire, but being fcen,doth not
fuffer , which Orpheus calls fiery, and Celeftiall Demons : the other is
contemperared with the mixtion of fire, and air, whence they are called Etheriali
* and Aeriall ; to which if any watcrilh thing was added, there arofe a third kinde,
whence they ait Called wa- tery , which fornetimesare feen ; to which if any
eafthioe&be added, this is not Very thick; they arc called T trrene Damns , and
they are more confpicuous, and fenfible. Now the bodies of fublime Demons are
nourilhed of the moft pure Etheriali element, and are not raflily to be fees of any
9 unkfs they be breads, and (b by their finefs, and reverberate them with
fpjendor, aa^dcceivc by their fub- tlety ; of which CalciMw faith, Etheriaf!,and
Aeriall Demons, becaufe their bodies have not fo much fire as that they are con-
fpicuous nor yet fo much earth that the folidity of them refills the touch, and
their whole compofure being made up of the clearnefsof theskie,and moifture of
the air.hath joyned toge- ther an indifloiuble fuperficies. The other Demons arc
neither lb appcarable , not inviliblc , being fomecimcs.confpicuous are turned
into divers figures, and put upon themfelves bodies likelhadows, of blood- lefs
images, drawing the filthinefs of a grofsbody, and they have too much
communion with the Dd 2 Wood 404 Of Occult Thilofopby. Book III. Wood
( which the Ancients did call the wicked foul ) and by reafon of their affinity with
earth , and water, are alfo taken with7Vrrae pleafures.and luft; of which fort are
hobgoblins, and fncubi , and Succubi , of which number it is no abfurd
conjefture to think that Melufwa was .- yet there is none of the Demons ('as
Afaresss fuppofeth ) is to be fuppofed male or female, feeing this difference of
fex belongs to compounds, but the bodies of Demons are fimple , neither can
any of the Demons turn themfelves into all fliapes at their pleafure ; but to the
fiery , and aiery it is eafie fo to do, viz. : to change themfelves into what fhapes
their imagination conceives ; now fubtcrraneall and dark Demons , becaufe their
nature being concluded in the freights of a thick and unadivc body , cannot
make the diverfity of fhapes , as others can. But the waterie , and fuch as dwell
upon the tnoift fuperfkes of the earth , are by reafon of the moiftnels of th«
element, for the mod part like to women ; of fuch kinde are the fairies of the
Rivers, and Nymphs of the Woods .• but thofe which inhabite dry places, being of
dryer bodies, fbew themfelves in form of men, as Satyrs, or Onofceli, with Affcs
legs, or Fauni, and Incubi, of which he faith,he learned by experience there were
many, and that fome of them oftentimes did defire, and made compifts with
women to lie with them : and that there were fome Demons, which the French call
Dufii , that did continually attempt this way of luft. i CHAP. Book in. of
Occult PhUofopky. CHAP. XX. 0f fy£o2itS!. e ef ** ***** W “**'*”«*"" hm I t is
the common opinion, of Divines, that all evil fpirit* aico? tto nature that they hate
Codas well as men ; tturefore Divine providence hath let overttfmore pace
fpirits* with whom he hatbentiuflcdus, as with Shcpbeacds and Co. vernours .
that they fhould daily help a* , and driveaway evil fpir its from us., and curb-, and
reftraia them, that they fhould not hurt os as much as they would ; as is read in
TobU that Raphael A id apprehend the Damn called ^/modems, and bound him
in. the wildernefs of the upper Erf ft. Ofthcfe Hefud faith, there are joooo of
Jupiter* immortaJlfpirics li- vingon the earth, which are the keepers of mortaM
men, who that they might obferve juftice and mercifull deeds, having clothed
tbemlclves with air, go every where on the earth. Few there is no Prince, nor
potentate could.bc fafe,nor any woman continue uncorrapted, no man in this
valley of ignorance, could come to the end appointed to him by God, if good fra.-
rits did not leone nt; Or if evill fpitits fhould beperanr. ted to fatisfiethewilsofmcn
; As therefore amoogfl the good fpitits there i* a proper keeper or protestor
depuccdro every one, corroborating the fpirit of the nun to good ; foof evil fpitits
there is fent forth an enemy ruling over the flefh , and defirc thereof; and the
good fpirit fights for us as a prefer vex againft the enemie , and flefh; Now man
betwixt thefe con- tenders is the midle, and left in the band of his own Connfell,
to whom he will give vi&ory ; we cannot therefore accufe Angels, if they do not
being the Nations entrufted to them, to tbc knowledge of the true God , to true
piety , and fuffer them to fall into errours , and pervert worfhip but it is to be
imputed to themfelves, who have of their own accord declined from the right
path , adhering to the fpitits of errours, giving victory to the DeviJl; foe
itisintbeband of man to adhere to whom he pleafe, and overcome whom he will,
by whom, if once the enemy the devillbe overcome, 1 Dd 3 he 40 6 Of Occult
Tkilofophy. Book III. he is made his femnt, and being overcome, cannot fight any
more with another, as a wafp that hath loft hisfting .• to which, opinion Origin
affents in his book Periarchon , concluding, that the Saints fighting againft evil
fpirits^nd overcoming, do. leflen their armie, neither can be that is overcome by
any, mo- left any more ; As therefore there is given to every man a good (piric, fo
alfo there is given to every man an evil Din. bolicall fpi rit , whereof each feeks an
union with our fpirit and endeavours to attraA it to it felf, and to be mixed with
it, as wine with water ; the good indeed, through all good works conformable to it
felf, change us into Angels,by uniting, us, as it is writ of Bnptift in MaUckit Behold
I fend mine Angel before thy face : of which tranfmutation , and union it is writ
elfewbere ; He which adheres to God is made one fpirit with him. An evil fpirit
alfo by evil works,ftudiesto ■/£> make us conformable to it felf, and to unite, as
Chrift faith of 7*«C«,Have not 1 chofen twelve ,& one of you is a devil ? And this
is that which Hermes faith, when a fpirit bath -influence upon the foul of man, he
featters the feed of his own notion, whence fuch a foul being fowen with feeds ,
and full of fuiy, brings forth thence wonderfull things, and whatfoever are the
offices of fpirits .• for when a good fpirit hath influence upon a holy foul,it doth
exalt it to the light of wifdom ; but an evil fpirit being transfufed into a wicked
foul , doth ftir it up to theft, to man- (laughter , to lufts, and whatfoever are the
offices of evil fpirits. Good fpirits ( as faith famblicus) purge the fouls moft
perfectly ; and fome beftow upon us other good things ; they being prefent do
give health to the body, vertue to the foul, fecurity to the foul, what is mortal! in
us they take away, cherifh heat, and make it more efficacious to life, and by an
Harmonic do alwayes infufe light into an intel- ligible mind. But whether there be
many keepers of a man, or < one alone , JheeUgituu differ amongft themfelves •
we think, there are more , the Prophet fa) ing, he hath given his Angels a charge
concerning thee, that they fhould keep thee in all thy wayes .* which as faith
Hierome, is to be underftood of any man, as well as of Chrift. All men therefore
are governed by, - v the. Book 1 1 1. Of Occult <PhiloJophy. 407 the miniftery
of divers Angels,and are brought to any of vertue,deferts,and dignity, who behave
themfelves worthy of them ; but they which carry themfelves unworthy of them
are depofed, and thruft down,as well by evillpints, as good fpirits.uuto the loweft
degree ofmifery^s tbcirevil merits (hall require : but they that are attributed to
the fublimer Angels, are preferred before other men, for Angels having the care
of them, exalt them , and fubjefl others to them by a certain oc- cult power ;
which although neither of them perceive , yec he that is fubjefled, feels a certain
yoke of prefidency , of which he cannot ealily acquit himfelf , yea he fears and
reve- renceth that power, which the fuperiour Angels make to flow upon
fuperiour* , and with a certain tcrrour bring the inferi- ours into a fear of
prefidency. This did Homer feem to be fen- fibleof, when he faith.that the Mufes
begot of Jupiter, did alwayes as infcparablc companions aflift the Kings begot of
Jupiter , who by them were made venerable , and magni- ficent. So we read that
M. Antonins being formerly joyncd in lingular friendfhip with Otlavus
tyiugufius^cxc. wont al- wayes to play together. But when as alwayes Auguftus
went away conquerour, that a certain Mstgicinn Counfeiled M. An- tonins thus.O
Antony, what doft thou do with that yong man ? Chun, and avoid him, for
although thou art elder then he, and art more skilfull then he, and art better
dcicended then he, and haft endured the Wars of more Emperours , yet thy Ge-
nius doth much dread the genius of this yong man , and thy Fortune flatter his
Fortune ; unlefs thou (halt Ihun him , it feemeth wholly to decline to him. Is not
the Prince like other men , how (hould other men fear, and reverence him, unlefs
a Divine terrour (hould exalt him , and (hiking a fear into o- thers.deprefs them,
that they (hould
reverence him as a Prince? Wherefore we muft endeavour, that being purified by
doing well, and following fublime things, and chooftng opportune times, and
feafons,we be emrufted or committed to a degree of fublimer, and more potent
Angels, who taking care of us, we may defervedly be preferred before others.
Dd 4 CHAP. 4 ° 8 Of Omit fhilofophy . Book III, CHAP. XXI. Of obeying a
proper CtniMS, and of the f***bk% out the nature 'thereof. A Seven Region in the
Celeftialshath a certain Scar, and f>lrftiaU image which hath influence upon it
before o. rhers : fo alfoin fupercekftials doth it obtain a certain In teU Keentf fer
over it. and guarding it. with infinite other mini- firing fpirits of its order . all
which are called by a com- mon name, the Sons of Elohim Sabaoth mW3* 0»rV»K
>J3 i e.Sons of the God of hofts. Hence^s often as the moft high doth deliberate
of War, or (laughter , or the defolation of gny Kingdom , or fiibduing of any
people in thefc inferi- oura, then no otherwife^vhen thefe (hall come upon the
earth, there proceed? a conflifl of thefe fpirits above,as it is written in 1 faith The
Lord of hoft* (hall vifit the Army of the high, in the heavens ; and the Kings of the
earth , in the earth ; of which copflia of fpirits and prefidonts, we readalfo in Da-
mtlf/i *• of the Prince of the Kingdom of the Ptrfians.oi the Prince of the
Grecians, of the Prince of the people of lfrael ; and pf their conflift
amongftthemfelves,of which alfo &mtt feemed formerly to be fenfiblc of, when he
fang. Great •if as the rumour In tie Court above, When that the gods War
mutually did move: When Phcebus did to Neptune battle five, Pallas with Mars
the god of War didflrive, Diana did VtithJhtnd in hofHle way ]uno,4«d Latona did
for to flay Mercy ry attempt „■/£> ■/£> — Neverchelefs feeing there be in every
region fpirits of all forts , yet they are more powerful! there which are of the
fame order with the prefident of that regioo. So in the Solan region, the Solary
fpirits arc moft potent j in the Lunarj, Lunxry, Book III. -Of Occult tPhiloJophy.
409 Lunar ] , and fo of the reft. And hence it is due various events of our affairs
offer themfelves, & follow us in places and pro* vinces, Ijfiog more Fortunate in
one place more then another, where vs*- the Demon our Cjemm (hall receive
more power, or we (hall there obtain a more powerful! Demon of the fame order.
So Solan men, if they (hall travel 1 into a Solar] region, or province , (ball be made
there far more fortunate, becaufc there they (hall have more powerful!, and
moreadvamagioos condu&ers or Genii , by the prefect aid of whom they (hail be
brought beyond expedition , and their own power, to happy events. Hence it is
that the choice of a pi ace, region, or time doth much conduce to the happinefs
of life where any One (ball dwcll,& frequent, according to the nature & inftincl of
his own Genim. Sometimes alfo the change of the name doth conduce to the
fame,for whereas the properties of names being the Ggnifkators of things
themfelves, do as it were in a “ tior.s of their forms jthencc it comes to glafs
declare the conditio', pa^ha^easries being changed,the things oftentimes are
chan- ged. Hence the facred writ doth not without caufe bring in God,whileft he
was bldfing Abram,znd Jacob* changing their names, calling the one Abraham,
and the other Ifrael. Now the ancient Phylofopbers teach us to know the nature ot
xhc Genius of every man, by Stars, their influx, and afpcA, «jbich are potent in
the Nativity of anyone 5 bnt wkh mftruftiofls fo divers, and differing amongft
tberafckes, that it is modi difficult to undcrftaod die my Series of the heavens by
their directions. For Torptyrie fceks the Genius of the Ssy, which is the lady of
the Nativity : but Maternu* etchcvfrafli thence, or from the Planets, whick had
then moft digniriet, or from that into whofc houfe the Moon was to tngt after
that, which at the birth of the manic doth retain, the £aldea** enquire after the
gemm % cither from theSun above , or from the Moon. But others , and many
think feu tobe enquired after from fome cornet ofttbeaez* ven,or from all of
them. Othmfecfca«K>d^r from the eleventh hoofe, which therefore they call a
good 5 5* ■/£>m evil Genius from cvil J <Demon. ~tur6 • 4io Of Occult T
hilofopby- Book i 1 1. But feeing Ihc inqmfition ot thefc is laborious,* mod STwe
fcailfar more eafihr enquire mto the nature ofour from out felves obferving thofc
things ttf.ch the So f nature doth diftate to *nd the heaven inclines us tofrom our
infancy, being diftraded with no contagion, or hofc thing, which rhe-minde, the
foul being freed from vain cares, and Sifter afteflions, and impediments being
removed, dS ftigeft to u. : Thefc without all doubt are the perfwa- finns oftGem'm
which is given to every one from their birth, leading, and perfwading us to that
whither the Star thereof iodines us to. CHAP. XXII. TbU there u m threefeU
kfeper of mm,, *nd from whence each of them fretted. E Very man hath a
threefold keeper, or preferver, the on ■/£>I A If per, or preferver, the one whereot
is noiy, anotner or the nativity, and the other of profeflion. The holy Demon is
one, according to the Dodrine of the ./Egyptians, afligned to the rationall loul,
not from the Stars or Planets , but from a fupernaturall caufe, from God himfelf,
the prefidentof De- mons, being univerfall, above nature:This doth dired the life
of the foul, & doth alwaies pot good thoughts into the minde, being alwaies adive
in illuminating of us, although we do not alwaucs take notice of it ; but when we
are purihed, and live peaceably, then k is perceived by us , then ic doth as it were
fpeak with us, and communicates its voyce to us, being before filent, and
ftndyeth daily to bring us to a facred perfcdion. Alfo by the ayd of this Demon
we may avoid the malignity of a Fate* which being religioufly worfhipped by us
in honefty, and fcndity, as we know was done by Socrntes ; the PjtUgo. rimes
think we may be much helped by it , asby dreams, and figns,by diverting evill
things , and carefully procuring good things. Wherefore the Pjtbngorimu were
wont with one coa- fenr Book III. Of Occult Philojopby, 41 1 fcnt to pray to
> Jupiter, that be would either prefer* them from cvill, orlhew them by what
Demon itfhoold be done. Wow the Demon of nativky, which is called the Genius,
doth here defeend from the di/poficion of the world, and from the circuit* of the
Stan, which were powerful in his nativity- Hence there be fome that think, when
the foul is comingdownintothebody.it doth out of the quire of the Demons
naturally choofe a preferver to it felf, nor only choofethis guide to it fclf,l but
hath that willing to defend it. This being the executot.and keeper of the life, doth
help it to the body, and takes care of it, being Communicated to. the body, and
helps a man to that very office, to which the Celefliais Juve deputed him, being
born. Whofoever there- fore have received a fortunate Gtuiue, are made thereby
ver- tuous in their works, efficacious , ftrong , and profperous. Wherefore they
are called by the Phjhfophtrt fortunate, or luckily born. Now the Demon of
profeflion is given by the Stars, to which fuch a profeflion, or feS, which any man
hath > profeffed. is fubjeOed, which the foul . when ic i 9 wnen ic began to :
upon it felf difpofiri- \'n changed, the pro- according MMu11wwiM5vuu1.gv.u1
mh.u auuiumg UigUlty UHOC. profeffion.we have Demons of our profeflion more
excellent and fublime, which fucceflively take care of man, which pro* cures a
keeper of profeflion, as he proceeds from venue to . vertue. When therefore a
profeflion agrees with our nature, . there is prefent with us a Demon of our
profeflion like unto • us, and futabie to our Genim , and our life is. made more
peaceable, happy, and profperous: but when we undertake j a profeflion unlike,
or contrary to our Genius, our life it: made laborious, and troubled
withdifagreeingpatrons< So-~ it fall* out that fome profit more in any frience, or
art, or> office, in a little time, and with little pains, whea another takes much
pains, and (ludies hard, and all in vain : and. although no icieoce, art, or vertue
be to be contemned, yet i that thou maift live profperoufly, carry on thv affairs
happily; in the firil place know thy good (jemw, and thy nature, and; vhsLi Of
Occult Thilofophy. Book HI. what good the celcftiall difpofition pronufcth thee,
and God JtedLbutorofaUthefr, wbodiftfitwtcs to each as hepfeu fcth, and follow
the beginnings of thefe^profefs tbefe, be convet&nc in that vertue to which the
moft high d.ftnbotot elpvarr and lead thee, who made oslbrahamac ellm juflice,
and clemency, Jfim jvith fear, Jacob with ftrength, Mopes with meekneft, and
M.racH « war. Won* in zeal, *Z Uvii in religion, and viaory, Salomon in know-
ledge, and fame, Poser in faith, John in charity, Jacob inde- votfon, Thomas in
prudence, Magdalen in contemplation, Martha in offieioufnefr . Therefore in what
vertue thou think, eft thou canft moft eafily be a proficient in,ufc diligence to at-
tain to the height thereof; that thou maift exceli in one, when in many thou canft
not; bat iathe reft endeavour tobcas great a proficient aa thon canft .* but if thou
(halt have the overfeers of natnre, and religion agreeable, thou (halt Aide a
double progteft of (by nature, and profeffion: but if they dull be di&graang,
follow the better, for thou (halt better perceive at fome time a prderver of an
excellent profeffion, then of nativity. W CHAP. XXIII. Of the tongue of Angels,
ami of their /peaking amongfl them- [elves, and with ns. E might doubt whether
Angels, or
Demons, finer they be pure fpirits.ufe any vocal fpeech, or tongue amongfl
themfelves, or to us ; but that Paul in fome place faith. If I fpeak with the tongue
of men, or angels : but wbat their fpeech or tongue is, is much doubted by many.
For many think that if they ufeany Idiome,it is Hebrew, be- caulethat was
thefirftof all, and came from heaven, and was before the confufion of languages
in Babylon , in which the Law was given by God the Father , and the Gofpell was
preached by Chrift the Son, and lo many Oracles were given Book 1 1 1. Of
Occult tPkilofophy. 4*1 to the Prophets by the Holy Ghoft.- and feeing all
tongues have, and do undergo various mutations, and corruption* / this alone
doth alwaies continue inviolated. Moreover an evident fign of this opinion is, that
though each Demon, and Intelligence do ufe the fpeech of thofe nations, with
whom they do inhabit, yet to them that underftand it, they never fpeak in any
Idiome, but in this alone. But now how Angels fpeakit is hid from us,as they
themfelves are. Now to us that we may fpeak, a tongue is neceffary with other
inftruments, as are the jaws, palace, lips, teeth, throat, lungs, the afpera arte-
ria, and mufdes of the breaft, which have the beginning of motion froin the foul.
But if any fpeak at adiftance to an- other, be muft ufe a louder roicejbut if accrue
whifpers in his ear : and if he could be coupled to the hearer, a fofter breath
would fuffice j for he would Aide into the hearer without any noifc, as 'an image
in the eye, or gla6. So fouls going out of the body, ib Angels, fo Demons fpeak:
and what man doth with a feofible voyce, they do by imprefling the con-
ception of the fpeech in thofe to whom they fpeak, altera better manner then if
they fhould exprefs it by an audible voyce.So the Vlutmftt fay that S*cr*ttt
perceived his Demon by fcnfe indeed, but not of this body, butbythefenfeoftbe
etheriall body concealed in this after which manner Avion believes the Angels
were wont to be feen, and heard by the Prophets : That inftmment , whatfoever
the vertue, be, by which one fpirit makes known to another fpirit what things are
in hismmde, is callcd.by the Apoftle TWthc tongue of Angels. Yet oftentimes alfo
they fend forth an audible voyce, as they that cryed at the aicention of the Lord,
Ye men of QAUe, why ftand ye here gazing into the heaven ? And in the old law
they fpake with divers of the Fathers with i a feofible voyce, but this never but
when they afliimed bodies. But with what fenfes thofe fpirits and Demons hear
our invocations, and prayes, and fee our ceremonies, we are alto- gether
ignorant. For there is a fpirituall body ofDemons everywhere fenfibie by nature,
fo that it touchetfa, feeds, hcareth, without any diuni,. . dium, and nothing
can be an impediment to it .• Yet neither do they perceive after that manner as
we do with different organs, but haply as fponges drink in water, fo do they 0
fenfible things with their body, or feme : other way unknown to us j neither are
all animals endowed with thofe organs ; for we know that many want ears, yet we
know they perceive a found, but after what manner we know not. CHAP. XXIIII
Of the Mamei of Spirits, and their various impojttisu.; and of the Spirits that are
fet over the Stars, Signs, Corners of the Heaven, and the Elements. * * A * ' 'aoL i
^ ' A# * •* >* ' ++ i mt Sf » ' * L a • ■/£>\ yf Any and divers are the names of good
fptrits, and bad • IVJLbut their proper, andtrue names, as thofe of the Stars, arc
known to God alone, who only numbers the multitude of Stars, and calls them all
by their names, whereof none cao be known by us but by divine revelation, and
very few are expreffed tons in the facrcd wrir.' But the mailers of the Hc- brews
think that the names of Angels were impofed upon them by tAdam, according to
that which is written. The Lord brought all things which he had made unto Adam,
that he fhould name them, and as he called any thing, fo the name ofit was.
Hence the Hebrew MecuhaU *hink, together with CMagicians, that it is in the
power of man to impofe names upon Spirits, but of fuch'aman only who is
dignified, and elevated to this vertue by fome divine gift, or facred authori- ty ;
but becaufe a name that may exprefs the nature of divini- ty, or the whole vertue
of angelical eflences cannot be made by any humane vpyce, therefore names for
thc-moft-part are pat upon them from their works, fignifying fome cerraih
office, or effeft, which is required by the quire of Spirits : whirh names then no
otherwise then oblations, and facrifices offered to the Gods, obtain efficacy and
vertqe to diaw any #iruuail fiibftance from above, or beneath, for to maw any
defired Book 1 1 1. Of Occult tPhilofopby. 4*5 defired cflfeft. I have (ecu,
and knowa Ifbme writing on vir- gin parchment the nine and feal offome fpirit in
the hour of the Moon : which when afterward he gave to be devoured by a water-
frog, and had muttered over fpme verfe, the frog being let go into the water,
rain*, and (hours jwcfently fot-. lowed. Ifawalfo the fame man ihfcribihg the
nameofano*- the r Spirit with the feal thereof in the hour of Mart, which was
given to a Crow, who being let go, after a verfe mutte- red over, ptefently there
followed from thaf to roer of the heaven, whither he ,flcw, lightnings, fhakings,'
and horrible thunders,with thick clouds Neither were thofe names of fpr- rits of
an unknown tongue, neither did they fignifie any thing tlfc but their offices. Of
this kinde are the names of thofe an- gels, Raxid, Gabriel, Michael , Raphael,
Hamel, which is as much as thevifiorr of God, thevertue of God, theftrength of
God, the medicine of God, the glory of God. In like ihahner in the offices of evill
Demons are read their names, a player, deceiver, a dreamer, fornicator, and many
(uch like. So we fecieve from many of the ancient Fathers of the He- brews the
names of Angels fet Over the planets, and figns ; Oyer Saturn Zaphiel over fupiter
ZaJkiel • over Mari Cm- mael: over the Sttn Raphad: over Ventu Han't el : over
Mer- cury Michael : oVet the Moon Gabriel. Thefe are thofe feven Spirits which
alwaies (land before the face of God, to whom isentrufted the difpofing of the
whole celeftial.and terrene Kingdoms, which is undej the Moon. For thefe (as lay
the ihorecurious Theologians) govern all things by a cerrain vi- cifficudeof hours,
daies, and years, as the Aftrologcrs teach concerning the planets which they ate
fet over ; which thera- . fore CMercunu Trifmegiftto calls thefeven governers of
the world, who by the heavens, as by inftruments, diuribice.the influences of all
the Stars and figns upon thefe inferiors. Now there are fome that do aferibe them
to the Stars, by names fomewhat differing, faying, that over Saturn i* fet an
intelligence called Oriphiel ; over Jupiter Zachand-, , over Mars Zamael ; over the
Sun Afield ; over Venus Anad ; over Mercury Raphael ; over rife Moon qabnel. And
every ODC 4f\6 Of Occult (philofopky- BookiJ H, afterward in order, the
Intelligences ol V p tut, Jupiter ^ferc*. rj, CMars, the Moon, the Sun ta.gn, and
then ^ the gpvetn. inent returns to the Spirit of Saturn. eAbbasTrittmiiu writ to
Maximilian Cafar a fpedall Treatife concerning thefe, which he that will throughly
examine, may from thence draw great knowledge of future times. Over the twelve
Signs are let thefe, vit~ over lArics Malchidael ; over T+urta Af. moJeli over
Gemini Ambriel ;, over Cancer ^-Mttritl ; over Zee Verchiel ; over Virgo Hamaliel ;
over Libra ^uruf ; over Scorpio Barchiel ; over Sagittarius Advachiel ; over
Capricorn Hanael ; over eyAejuariiu Cambitl ; over 'Vjfctt Barchiel. Of thefe Spirits
fet over the planets, and Signs, John made mention in the Revelation, fpcaking of
the former in the beginning ; And of the feven Spirits which are in the pre- fence
of ths Throne of God, which I finde are fet over the feven planets, in the end of
the book, where he defcribes the platform of the heavenly Gty, faying that in the
twelve gates thereof were twelve Angels. There are again twenty eight Angels,
which rule in the twenty eight manfions of the Moon, whole names in order arc
thafe, Geniel, EueAielj Amixiel, A e. oriel, G obit l, Dirachiel, Seheliel, Amnediel,
Barbiel, Arde- fiel, Neciel, Abdizatel , Jaxeriel, Ergediel, Ataliel, Atoruel, aAdritl,
Egibiel, Amutiel, Kjriel, Bethnael, qehel, \Reqmel, Abrinael, AzJel, Tagriel,
Alheniel, Amnixiel. There are alfo four Princes of the Angels, which are fet over
the four winds, and over the four parts of the world, whe reof Michael is fee over
the Eaftern wind ; Raphael over the Weftern ; Gabriel overthe Northern ; N oriel,
who by ioroe is called Vritlfi over the Southern. There are alfo afligned to the
Elements thefe, viz* to the air Cherub ; to the water Tharps; to the Earth Ariel ; to
the Fire Seruph ,or according to 7 Won, ?{*- thaniel. Now every one of thefe Spirits
is a great P«nce* and hath much power and freedomc in the dominion or TO;
own planets, and figns, and in their time* years, row}*** daics, ap|phoars, and in
their Elements , and parts ot tne world , and winds. And every one of them
rules over many legions ; and after the lame manner amongft evil fpints, there
are four which as mod potent Kings are fet over the reft, according to the four
parts of the world , whole names are thcfe, viz- Vrieus, King of the Haft;
Amajmon, King of the South •. Patman. Kins of the Weft : Erin. Kins of the the
Sooth ; Pajmon, King of the Weft ; Egin, King of the North, which the Hebrew
DoOon perhaps call more rightly thus, Samuel, Azazcl, Azael.LMahazuel, under
whom ma- ny other rule as princes of legions, and rulers ; alio there are
innumerable
Demons of private o£ces.Moreover the ancient Theologians of the Greeks reckon
up fix Demons, which they call Telchines, others Alaftores; which bearing ill will
to men, taking up water out of the river Stjx with their hand, fprinkle it upon the
earth, whence follow Calamities, plagues, and famines ; and thefe are faid to be
Atteus, Megalexius, Or- menut, Ljcus, Nicon, Mimon. But he which defires to
know exadly the diftinA names, offices, places, and times of An- gels, and evil
Demons, let him enquire into the book of Rah- il Simon of the Temples. And in
his book of lights, and in his treadle of the greatncls of fixture, and in the treadle
of the Temples of Robot IfbmaeljtA in almoft all the Commentaries of his book of
fomudon, and he Iball findc it written at large concerning (hem. : . a i J( CHAP.
XXV. How the Hebrew 'Mecubals draw forth the facred names of An- gels out of
the facred writ, and of the feventie tVro Angels , Vrhich bear the name of god,
with the Tables ofZirupb, and the Commutations of letters, and numbers. j, H ji
£§ T Here are alfo other facred names of good, and evil Spi- . fits deputed to
each offices, of much grater efficacy then the former, which the Hebrew Mecubals
draw forth out of facred writ, according to that art which they teach concer- ning
them ; as alfo certain names of God arc drawn forth Ee ok .Of Occult
Tbilojophy. Book 1 1 1*, out of certain places .-the general! rule of thefe is, that
wbere- foever any thing of divine offence isexpreffed in the Scrip- ture, from that
place the name of God may rightly be gathe. red 5 but in what place foever in the
Scripture the name of God is found espreffed, there mark what office liesunder
that name. YVhcrefoevcr therefore the Scripture fpeaks of; the office or work of
any fptrit.good, or bad, from thence the name of that fpiric,whether good, or
bad, may be gather-, edjthis unalterable rule being obfcrved.that of good fpirits
we receive the names of good fpirits, of evill the names of evill;8c let us not
confound black with white, nor day with night, nor light with darknefs which by
thefe verfes, ashy an ex- ample, is mamfeft. Let them be as duff before the face
of the winde, arid let the Angel of the Lord latter them : Let their waiesbe
darknefs. And flippery, and let the angel of the Lord perfoe them. . . : - .v.-.V'. .
so ■/£>; nn\w spoNm an. tm’ y)D3 vm cm a>n» V>m rrspfe tpri oyn >n* fp the
^y.ffihnp with the Hcbrews.but with us tha 3 4, out of which the nam.es pf thofi
angels arc drawn. Sxl’O A/raUr/, & Wpn; Mir, ael , of the order of warriers. So out
of that Verfc, Twin fhalt fet over him the wicked, and Satan (ball ftand at his right
hand. Out of the Pfalm 109 -with the Hebrews, but with the Latines.thc 108: a’
WlOfcP. ItKnjftn Tty.npBn is extrafled the name of the evill fpiric Schii y'\p which
fig- nifies a fpiric that is a work of engines. There is a certain text in Ejcodta
CQntciced, la three yerfes, whereof every one is Writ with feventy two letters,
beginning thus s Tbefirft, Vnjifa i’4 the fecorid ; Vajabo : the third, Jfcpt B*V
which are extended into one line, viz* the fuff, and third from the left hand to
the right* but the middle io a contrary order, be- ginning from the right to the
left , is terminated on the left hand: then each of the three letters being fubordi-
pare the one to »th* other, makeone name, which are feventy two names, which
the Hebrews call Scbemhemfhone: to Which if the divine, name or J«h n* be
added, they pro- duce feventy two triflyllable names of angels, whereof every
one carries the great name of God, as it is written : My An- gel (hall go before
thee ; obferve him, for my name is in him. And thefe are thofe that arc fet over
the feventy two Celcftial quinaries, and fo many Nations, and tongues,
andjoyntsof mans body, and cooperate with the feventy two feniors of the
Synagogue, and fo many difciples of Chrift : and their names according to the
extraftion which the Cabalifts make, are manifeft in this following table,
according to one manner which we have fpoke of. Now there are many other
manner or waies of making Schemhamphtr * out of thofe verfcs, as when all
three are in a right order written one after the other from the right to the left,
befides thofe which are extrafted by the tables of Zirmpb, and the tables of
commutations, of which we made mention above. And becaufe thefe tables ferve
for all names, as welt divine, as angelical, we (hall therefore fub joy n them to this
Chapter. — ' Thefe are the feventy two Angels, bearing the name of Go
&,Schtmh*mfb«r<. ■/£> The Right Table of the
Commutations XI3 411 Of Occult Tbilojbpby. Book 1 1 l t
The Averfe Table of the Commutations. *7 a a” 1 ? 1 !’ 3 ? D a |n 0 ’ a
“ !_ cl A I ds Id nlr-UUIct Ifilrlalclz Irtl '9!^ ln|/-|olt 3 lqla> n Iris clzlrl
L I LlnUlololglMlalr IsklzInL Id olcizInU CTr- l '1 r* n o|r T • V
The Table of the Combinations of Ziruph
Book 1 1 1. Of Occult iPhilofoply. Another tabic of Ziruph, which is called
thcRational Book III p 3 - J7 i D7 1 31 IIP
11- p fp V •kp i!S Tables ofthe Humeral tranfpofitions. Book III.
Of Occult (Philofophy : t ’ >• '• < < tV c* v » •. j. , * T\ ' l?S. r»’ El_
Of Occult fhilofophy. Book III. CHAP. XXVI. of finding out of the names of
Spirits , and Genius’s from the dijpojiiionof Ce/eJliaU bodies T He ancient
Magicians did teach an art of finding out the name of a Ipirit to any defired
effeft , drawing it from the difpofirion of the heaven ; as for example, any Ccle,
ftiall Harmonie being proposed to thee for the making an image or ring , or any
other work to be done under a cer- tain conftellation ; if thou will findeout the
fpiricthat is the rulerof that work ; the figure of the heaven being erefled, caft
forth letters in their number and order from the degree of the
afccndent,according to the fucceflion ol fignes through r arh degree by filling
thewhohf circle of the heaven : then thofe letters which fall into the places ofjhe
Stars the aid whereof thou wouldeft ufe , being according to the number, and
powers of thofe Stars , marked without into number, and order, make the name
of a good fpirit .• but if thou (halt do fo from the beginning of a degree falling
againu the pro- greffeof thefignes, the refultir.g fpirit Onll be evil By this art
fome of the Hebrew and Caldean matters teach that the nature , and name of any
Genius may be found out ; as for example, the degree of the afeendent of any
ones,nativity be- ing known, and the other corners of the heaven being Co-
equated, then Mt that which had the more dignities of Planets in thofe four
corners which the Arabians call estimate *. , be firft obferved amongft the reft :
and according to that in the fccond place , that which fhallbe next to it in the
number of dignities, andfo by order the reft of them.which obtain any dignitiein
the forelaid coiners ; this order being ufed.thou maift know tht'true place, &
degree of them tn the heaven.be- ginning from the degree of the afcendenc
through each degree according to the order of figns to caft 12. of the letters of
the Hebrews ; Then what letters (hall fall into the places of the aforefaid Stars,
being marked, and difpofed according to the order found out above in the Stars,
& rightly joy ned together accord- >1 Book' 1 1 1. Of Occult Thilofoply.
according to the rules of the Hebrew tongue, make the name of a Genius : to
which.according to the cuftome, fome Mono- fj liable name of Divine
omnipotency ,wt. El, or iah is fub- joyned. But if the calling of the letters be made
from an angle of the falling , and againft the fucecffion of figns, and the letters
which Hull fall in the 2Udir ( that is the oppoflte point ) of the aforefaid Stars , be
after that order as we faid, joyned together , (hall make the name of an evij
Genius. But the Chaldeans proceed another way ; for they take not the esilnmtez.
of the corners , but the Almutez of the eleventh houfe, and do in all things as
hath been liucf. Now they finde out an evil Genius from the Alnmtex. of the angle
of the twelfth houfe , which they call an evil fpirit , calling from the degree of the
falling againft the progrefe of the figns. There arc alfo the Arabians, and many
others, and fome Hebrews, who finde out the name of a Genius by the places of
the five Hjlegiaus, ini making projection alwayes from the begin ning of Aries,
and the letters being found out according to the order of Hj legions with the
Aftrologers, being reduced into a known order, and being joyned together, make
the name of a good Genius: but they draw the name of an evil genius from the
oppofite Hjlegion places, projection being made from the laft degree of Pifces
againft the order of figns. But other- fome do not take the places of Hj legions,
but the places of Al- msste*. upon the five Hjlegianr making, projection from an
Horofcofe , as abovefaid : and thefe names being thus diftribut- cd according to
the proportioned numbers to the Starry ac- count.compafled of joyned and
changed letters , although unknown in found , and fignificative , we muft of
neceflity confefs may do more by the fecret of the chiefeft Philofophy, in a
magick work , then fignificative names, whileft the mind being aftonilhed at the
obfeurity of them, and deeply intent, firmly believing that fomething Divine is
under it , doth re- verently pronounce thefe words , and names,although oot
un- de rftood, to the glory of God , captivating himiclf with a {pi.rituall affedion
of piety, in the obedience of him. fi**- CHAP. CHAP. XXVII. Of the
calculating Art of fnch names by the tradition of c T Herc is yet another Art of
thefc kind* of names, which they call calculatory, and it is made by the following
ta- bles, by encring with fomefacred, Divine, or Angtlicall name, in the column of
letters defeending ; by taking thofe letters which thou (halt find in the common
angles under their Stars, and Signsiwhich being reduced into order, the name of a
good fpirit is made of the nature of that Scar, or Sign, under which thou didft
enter but if thou (halt enter in the column a- feending, by taking the common
angles above the Scars , and Signs marked in & loweft line , the name of an evil
fpirit is made. And chefe are the names of tpiriis of any order , or heaven
mmiftring ; as of good, lo of bad, which thou maid after this manner multiply into
nine names of lo many orders, in as much as thou mailt by encring with one
name draw forth another of a fpirit of a luperior order out of the fame , as well
of a good , as bad one. Yec the beginning of thiscalcn. lation depends upon the
names of God;for every word hath a vertue in Magic \ , in as much as it depends
on the word of God , and is thence framed. Therefore we muft know that every
Angelicall name muft proceed from fome primary name of God. Therefore Angels
are laid to bear the name of God , according to that which is written, becaufe my
name is *» him. Therefore that the names of good Angels may be dilcerned from
the names of bad , there is wont oftentimes to be added fome name of Divine
omniporencie , as El, or On , or Jab, or ?od, and tobe pronounced together with
it.- and becaufe Jah is a name of benefkence^nd Jod the name of a diety,
therefore thefe two names are put only to the names of angels ; But the name
A/,becaufe it imports power , and ver- toe , is therefore added nor only to good
but bad fpirits, for neither can evil fpirits either lublift , ordo any thing without
Book III. Of Occult Thilofophy. 4^1 thevertue of £/,God.Bnt wc muftknow that
common angles of the fame Star and Sign are to be taken, unlefs entrance be
made with a mixt name,as are the names of thofe of which it hath bin fpoken in
the preceding Ch. which are made of the difpofitions of the heaven, according to
the harmo- ny of divers Stars. For as often as the table is to beentred with
thefe,the common angle is to be taken under the Star, or Sign of him that enters.
There are moreover feme that do £0 ex- tend thofe tables , that they think alfo if
there be an entrance made with the name of a Star, or office, or any defired effed
, a Demon whether good, or bad, ferving to that ofc fice.or effed,may be drawn
out. Upon the fame account they that enter with the proper name of any perfoa,
beleeve that they can extrad the names of the genii, under that Star which . fhall
appear to be over fuch a perfon, as they (hall by his Phy- siognomy , or by the
Paffions and inclinations of his m : nd, , and by his profeflion, and fortune, know
him to be Martial, or Saturnine , or Solarie , or of the nature of any other Star.
And although fucb kinde of primary names have none or little power by their
(ignification, yet fuch kind of extraded names, . and fuch as are derived from
tbem,are of very great efficacy; . as the rayes of the Sun colleded in a hollow
glafs, do indeed moft ftrongly burn, the Sun it felf being fcarce warm. Now there
is an order of letters in thofe tables under the Stars, and Signs , almoft like that
which is with the Aftrologers, of tens , elevens , twelves. Of this calculatory Art
Alfonfus Cjpriue once wrote, and I know who elfs,ana alfo fitted it to Latine
Charaders ; But becaufethe letters of every tongue, as we (hewed in the firftbook,
have in their number, order, and l figure a Ccleftiall and Divine originall , I (hall
eafily grant this calculation concerning the names of fpirits to be made not only
by Hebrew letters, but alfo Ch*ldean,vt\& Ara-.- ^^.c^XJffww.Greek, Latine, and
any other, the tables being , rightly made alter the imitation of the prefidents. But
here it is objeded by many , that it falls out, that in thefe tables men , of a
differing nature, and Fortune, do oftentimes by reafon . of the famcnefs of name
obtain the fame genius of the fame name... 4*2 • » Of Occult Tbilofopby.
Book I II* name. We mnft know therefore that it muft not be thought abfurd that
the fame Demon may be feparated from any one foul and the fame be fet over
more. Befides.as divers men have many timer the fame name , fo alfo foirits of
divers of- 6ces and natures mtybe noted or marked by one name, by one and the
fame feal, or Charafter , yet in a divers refpcd : for as the ferpent doth fometimes
typifie Chrift , and forae- times the devill; fo the fame names, and the fame
fealsmay be applied fometimes to the order of a good Demon, fometimes of a
bad. Laftly,thc very ardent intenfion of the invocator,by which our intcllcft is
joyned to the feparated mtelligencies, caufeth that we have fometimes one fpirit ,
fometimes ano- ther , although called upon under the lame name, madeob.
fequions to us. There follow the tables of the calculation of the nances of
fpirits, good and bad, under the prefidency of they, *' and under the order of the
la. Militant Signs. Book 1 1 1 The iin ■/£>ofcvjir. 1 «L*£L
N p D 3 . 'O i; 3j7_ n 7 ■/£> '3 iTll o 11 3 |N n n □ J tl Ij fo 7 O.'i. b -p- J tl Ij fo 7 O.'i. b -p-
The entrance ofche good Angels. CHAP. XXVIII. Hoto
fometimes names of Spirits sort taken from thoft things over which they are fet.
V T Findc yet another kindc of names given to the /pints from Ithofe things,
which, they are fet over, their names being as it were borrowed from the Stars, or
men, or places, or times, or fuch like things, the divine name being added at the
end, thus. The Spirit of Saturn is cMedSatathicl: the Spirit of Jupiter, Zedekiet: the
Spirit of Af art, Madimiel: the Spi- rit of the Sun, Seme He l, or Semejcbia ; the
Spirit of Venue, Nogahel ; the fpirit of Alercurj , Qockabiab, or Q ochabiel ; the
Spirit of the Moon, Jareahel,ot Levanael. In like manner alfo they call the Spirits
which are fet over the fignes by the names of fignes in order ; from tsfriesTeletiel
, Suriel , To - tnimiel , S at t amiel, Ariel , 'B etuliel , Mafnitl , Acrabiel ,C hefe-
t\tl,Gediel, Detiel, <Dagjmiel. And if we call them from the latin words, Ariel,
Tauriel , Geminiel, Cancriel, Leonitl , Vagi* nit l, Li brie l, Scorpiel t Sagitt oriel,
('apriel, AqUartel, Pifciel ; and from the Planets, Saturniel , loviel , c Martiel>
Soliah , V r- • neriel, Mercuriel, Lunad, or Lunaiab . Now bccaufc ( as we faid
before all fpirits, as well good as bad, feek for a union with man, which
oftentimes in fome fort they obtain, we rtad that fome men are called Gods, and
angels, and Divels. So the names of them which are endowed with any lingula*
ex- cellency of vertue, or with fome defperatcwickednfcTshavt departed this life,
have obtained a place amongfl the of good and bad Demons, and are reckoned
amongr them whether we (hall think that the fouls of thofe men or the.v*- nii
whether good or badarefignified. Sowereadin-Ey#** that the name of the
Archangel Ieremielvus fxomleremiah the Prophet. So Zachariel from Zzcbaria ;
and Vrtel from Vriab tte Prophet, whom loackim fine. In like manner Samu~ e L
EzekitL Daniel, were the names of Angels as well as Pro- ' Ff a pbets Of Occtdt
Thitojophy . Book III. phcts. Thaniel is the name of an Angel , and of the place
where Jacob wreftted all night, tsfriel is the name of an an* gel. and is the fame
as the Lion of God; fometimesalfoit is the name of an evil Demon, audof aCity
which is thence called Artbpb%] where the Idol Ariel was worfhipped, We findc
alfo in facred writ that many names of evil Demons had their rife from moft
wicked men, or from the habitations of wicked men; as the name Xfiardth which
is the name of an eyill Demon , was formerly the name of the City of Og King o
'iB/ifan, in which dwelt giants ; in like manner Aftarothwis formerly the City of the
^Amorrhei ; Raphaim a valley, and hrawoet up country of the Altopbyli ; and alfo
they were the qgmesof Idols, andevill Demons; as Remma wastheftatue of the
Idol of Dama/cw^ Cbamos the Idol of Moab\ Melchim the Idol of the Ament* \ Bel
the Idol of Babylonians ; Adra- melecb the Idol of of the eAJprians ; T>ayon the
Idol of the AllophylL And Thilo makes mention of feven golden Statues which thc
tsfmerrkei had, which they called the holy Nymphs , which being, called upon did
fhew to the AmorrkeivK ry hour their works; and the names of them were the
names of wo- men, which were the wives of feven wicked men, which con-
fecraccd them after the floud, Vf*. Chanaan , c I J hut> Selath , Nebroth, Abirion>
E lathy Defuat , and there were put upon them pretious Hones, cngravcn,and
confecrated, one of which had a vertue to reftore fight to the blind ; neither could
any fire burn thefe ftones ; and the books were confecrated with Hones, which in
like manner could not be burnt with fire, nojr cut with vron, nor obliterated with
water, until the angel of the Lord took them, and buried them in the bottome of
the lea. Moreover we know that Nimbroth^ Chodorlaomor , Ba - lack,
Amalechjiamcs of Kings, have obtained the order ofevill lpririts. Alio giants are
called with divels after a common name Enakim a’pjy becaufethey did not partake
of the image of God e /.they have not received the fpJendor of the fpiritual
inceikcfbuc their reafon hath multiplied evil kinds of frauds & fins.
Therefore they arc not reckoned of the fpeejes of manias faith Rabbi Mofes the
Egy ptian ) but of the fpccies of beatfts, and Book 1 1 1. Of Occult
tPbiloJoply. and diveis, only that they have the fhape of a man, and futh ("he
faith; were the Tons of Adam , which were predeceffort to Seth after Alel ; of
which the wife men of the Hebrews faid , that Adam begat Tochct {VOID t. diveis.
But after that he bad found favor in the eyes of God, he begot Seth af- ter his
own image, and likncfs,/.e. who according to the i- inage of God obtained a
human perfrftfon, which he that hath not, is not reckoned of the fpeciesof maft,
by reafon of the pravities which are the caufe of all evils and mifehief. It is alfo r
r.l.k n I.L. -fts. • • . * . •«. r . ^ V — " 0 — ^ 0 A HUV (as faith Porfhjrj)the
opinion of Magirians.that evill foulsarc turned into the nature of Diveis, amf
become as pernicious as turned into the nature or Lhvels, and become as
pernicious aS they } which Chnft confirmed, when he fpake concerning ?#- das
Ifcanet : Have not 1 chofen twelve, and one of you is a • • fl * I • fl I* t I « . . ' - . {
they call adventitious, bccaafc of mens fouls, they are become Diveis. Whence the
names of wicked men anddivels are the fame, whether by thefe we’ call their
fouk, an evil Genii, which have taken upon them the' names of widtedmen,« if It
werethertpetfons. AJfo Behe- moth, and the Leviathan fignifie beatts, and divets.
By thtffe examples he that is inquifitive fcafl fade Out the flames of good, as well
as of evil fpirits. CHAP. XXIX. v „ • « m ' . * * «b jm «v ' *» Of the £haraUers
and Seals of fpirits. ' Q *'£** f.'.j W E muft now fyeak of the Charaflers arid Seals
of fpirits. Chauders therefore are nothing clfe then certain unknowable letters
and writings , preferving the fe r ctets of the Gods, and names of fpirits from the
ufe and reading of prophane men, which the Ancients called Hyero- glyphicall ,
or facred letters , became devoted to the fo" crets of the Gods only. For they did
account it unlawfully write the myfteries of the God . with thofe'CharaiSets with
which profane and vulgar things were wrote. Whence Por - " fk!h 437
CHAP. Book 1 1 1. Of Occult Vhilofophy. 4*9 CHAP. XXX. _ - ‘ Another
manner of makjngCbaraflers, delivered by Cabaliflr. A Mongft theHebrewsI finde
more fefhions of Charaders, whereof one is moft indent jui*~ an Ancient writing
which Mofet, ind the Prophets ufed, the form of which is noc ralhly to
bedifeovered to any ; for thofe letters which they ufe at this day, were inftituted
by Efdras. There isalfoa- mongft them a writing which they call Celeftiall, becaufe
they (hew it placed and figured amongft the Stars, no otherwife then the other
Aftrologers produce images of figns from the lineaments of Stars. There is alfo a
writing which they call (JWalachim, or Melachlm i.e. of Angels, or Regal ; there is
alfo another, which they call the pafling through the River, > and the Charade rs
and figures of all thefe are fuch. Celeftiall writing. Zam Van He Daietb Cimtl
Beth , r Alefb o^yi ^ D Aun Tan Shin Ret KafZade Ft tyfm Samtcb Tiun'KfSjy u
/ i yn am. . V * * ■/£> V V ' + • V .. 4 *i ■/£> *1, • ■/£> ^ fc. — * ‘ " • .* * . t * ’ / • .
"■/£> .N» • • . - 1 • *" . ~ “ .. * *’ ... • J' ■/£> i A • t" I . i * • ", •.<’ 7'J Ff 4 - The 44
o Of Occult fhHofophy. Book 1 1 1. The writing called Malachim. Chetb
Samecb Sumech 2 S There is moreover another fafhion
amongfttheCabaiifts, formerly had in great efteem, but now it is fo common,that
it tan U n n a 3 K which are the feats or marks of fimplc numbers, and of
intellcauall things, diftributed into nine « n -I, tka h%rh v n n yr\n 5 * themarKs
of tens, and ofCeleftial things, in fhe (hird'hach the ifther fdnf I ptdef,^. r «H°1 n
? 1 1 wt ! u inferior things, w«. four fimple Elements of per fed compounds.
They do now r. nUXTlDwIs, AUd v/i iihviiov.--.. o » » oideisof Angels. The
fecond ^ with th'«foefiwfl.Hjf iirin D f bund red s.wi • and of five kinds r and
then diftribute thefc The writing called the pafsing of the River. Zmh Vam He
Daleth Gimel Beth Alcph Samech Nun Mem Lmncd j Ioet* Tetk Chetb thefe
three Clatfes into nineCharobers, whereof the firft if 0 f unit es,vit.
inteikflaa^celeftiai and elemental .• The fecond is of Twos-The third of
Threes.aad fo of the reft :Thefe Cham- bers are framed by the interfedion of four
paraleil lines, in- terfeding themfelves into right angles, as is expreffed in this
Out of whfcfi being di lar figures,™*. nine partial- ujj unarm Whid> are of
the nine Chamben,Charaderizing thei: by the above written Notariacon.which
ifiebe of one poynt (hews* Book III. OF Occult (Pbilofopby. (hews the firft
letter of that Chamber; if of two, the fecond ; if of three., thethird letter; as if
thou wouldefl frame the Character Michael *?SO'D, . that comes forth thus,
extended with five figures,™*. m. ^ !}» ■/£>._ Which then are I I |P** contrafted to
III II I - thrce fi & ures * ^nl Mtf hi after this man- ner. Which then are con-
traded' into one jet the points Notariacon are wont to be o- mitted, and then
there comes forth fuch a Charade r of Mkbaet. moftall letters, and tongues,
and very gathering together of letters; as if the name of the Angela cbarl be
given jtbe Characters thereof (hall be framed thus, j Im Hebrew, In Greek- In
Latin. •VVM I CHAP. XXXI. There is jet another faft ion of fharaQers, and
concerning marks of ffirits which are received onlj bj revelation. , Jrjr T Here is
another kind of CharaSer received by Revelation JH toniy,w'hich&n be found out
no other way.- the vertnebf which Characters is from the ditty revealing , of whom
there are feme fecret Works, breathing out a harmony of fome Divinity : or they
arc as it were fome certain agreements or compacts of a league betwixt us and
them. Of this kind there was a mark or fign (hewed to Conftantine , which many
did call the Crofle write upon in Latin letters, In hoc vince i.e. in this overcome ;
and there was another revealed to Antiochut by Sirname Soteris in the figure of a
pcntafigle , which figni- fies health; for being refolved into letters it (peakes the
WWd ''Cy'iyai.c. Health - in the faith , and vertue of which fignes both Kings
obtain’d a great viCtoric againft their enemies. Sp Judas, who by reafon of that
was afterward firnamed Mocha- /wi, being to fight with the Jews* gainft
Antiochus Essfator, received from an Angel that ndtable fign '330 in the venue of
which they fifft flew 14000 with an infinite number 'df Elephants, then again 3 s
000. of their enemies : For that fign did reprefetit the name Jehovah and was a
memorable emblem of the name of 72. letters by the equality of' number, and
the expofition thereof is, Mirr 10 * e- Who is there amongft the ftrong as Jehovah
? Die figures of thefe ntC- morablcfigns are to be framed thus. Moreover rice
cne uracie of Hecate^ for thus (h$ /peaks, CMarksI wig teach H>Kti fiatue
thou /halt make Fer we, high, of, he ttW, and wormwood take. Then gar mfi it,
on t faint domefiickjnicet Let ornaments be fair, and of great price.
Jhenfran^ncenfi, mjrrb.fiorax mix; with blood V J m ' ce . [hen flag thou words
fecret axdroodi As thou fee (i fiapes of mine, fo on it lay , As many read mice-,
then take the bay, . Book I l l Of Occult Tbilo/op/y. 447 Andout ofth’
truuk.theretf a caje prepare To put it in- then fee thou have a care. That to the
Statue thou devoutly pray , tsflfp thy debts, and vows take care thou paj ; // that
thefe things that here required be Thou Jbalt perform, in dreams thou fbalt me
fee. Such were in old time the fecret myfteries of the gods and Demons of
theGentils, by which they d.d perfwade thero- felves to be compelled, detained,
and bound by men. Hence Jamblicus , and Torphyrie teach that he that cals upon
facred Demons muft obferve them,witb their proper honour, and to diftribute to
each wbat is convenient to every one, as thanks, oblations, gifts, facrifices, with
words, Charaftcn futable to their conditions , and moft like unto them ; or elfs he
Ihould never obtain the prcfcnce of the Dieties. and Demons , and the defired
effeft ; Moreover if they were called upon, yet they (lull be contained to hurt them
efpecially who did it . neglegently. A ‘ CH A P. XXX$. ~ * r * •* ^ ^ ^ ^ 1 * tm'ii
>' 1 ** u, yt. ■/£> ■/£> t * I I ** aj ^ • nMnflnV v*' •• • , HoVe good jpirits maybe
called up by us , and how evil fpirits may be overcome by us . . - B Y the efficacy
of Religion the prefence of fpirits doth # difpofe the effedt , neither can any work
of wonderfull efficacy in Religion be done, unleis fome good fpirit the ruler and
finillaerof the work be there prefent. Now good fpirits, if they-may be divers
waves called up , yet can by no bonds, or very hardly be allayed by us , but we
muft by fome facred things befeeth them , as we read in Apuleitu , by the Cele-
ftiall Stars, by the infernall dieties, by the naturall elements,, by the filence of the
night, by the increafe of the Country of Nllut, by the ferrecscF Memphis and
elfewhcre in Porpbjrie Thou who art rifen out of the mad, who fitteft in thy place,
who faileft in fhips,who every hour doft change thy fhape, and- || ate changed in
each fign of the Zodiackj But thefe , and fuch like* Symbolical! orations and
hymnes, becaufethcy are iignes of Divine vercues, fpirirs did fomecimes apply
thcmfeJves to humane ufes : not as being compelled by any kind but of their own
accord , and by a kind of cultoro did, being overcome by the prayers of them that
called on them, more eafily yeeld : whence in Porphjrie
in his book De Refponfit Hecate faith, lbjtkj prajers being overcome \ # Came
thither r- And in another place in the fame book he laith, 1 • - . Conquer'd bj
praj'r the 'Ditties above Come down on tW earth and future things for efiew* ■/£>
V’ ^4 T* • — • • * •Alfo the divining of futable things works fo with mao?
jnipd,that good fpirits do aflift us willingly, and communicate their power aiid
vertue to us, day ly helping us with illumi- nations, infpiraijons, oracles,
prophecyings, dreams, miracles, prodigies, diviffatic^ and auguries, and working
upon and ading upon our fpirits, as images like to them, by framing them by
their influences,, and making them moft like to them- fclveseven ifo far, as that
oftencimes our fpirit doth as furcly work wonderfull things as the Celeftiall fpirits
arc wont to do.But cviLfpirits are overcome by us through the afliftance of the
good , elpecially when the petitioner is very pious and devout, andfings forth
facrcd words, and a horrible fpeech, as by conjuring the Divine power by the
venerable namc?,aml figns of fupernaturall povyerSjby miracles, by 'Sacraments,
by ficred myftcries, and fuch tiki} which conjurations, or adju- rations, in as
much, as they are done by the name and power of Religion, and Divine vertue,
thofc.evil fpirits are afraid of ; whence alfo oftentimes prophane men d« bind or
allay by fuch kmde of facred conjurations , evil fpirits, no: enduring fuch things,
whence Cyprian in his book, fined Idol* Dsi non ftnt, latch ; that fpirits being
adjured by the true God do pre- fcfitiy N Book 1 1 1. Of Occult Thilofopby .
449 Plently yecld to u* , and confeflc , and arc forced to go out of pofleffcd
bodies, and either prefently leap out, or by degrees vanifh, according as the faith
of the Patient is helping , or grace of the fwearcr afpires. And Athanafius in his
book De Varus QuejHonibtis iaich that there is no word more terrible and more
deftruftive to the power of Devils then the begin, ning of the 68. Plain), Ari/e O
God , and let thine enemies he pattered ; For affoon as that word is fpoken,the
devill vanilh- eth away howling. And Origen againft Celjus faith , that the naming
the name ?efus hath oftentimes call many devik as well out of the fouls of men as
their bodies, and hath ex- ercifed much power in them out of whom the devils
were call. Alfo we do oftentimes with threats and revilings bind or repellevil
fpirirs, efpecially the leflfcr, asHaggs, Incubi y and fuch like, as we read in Lucan
concerning that witch faying, ^ I will now call you up by a true name , ;
Thefiygian dogs I in the light fupreme v fVUl leave, and folio* you alfo through
grave. From all the Vmes in death I will you Jove, TheeO Hecate , untothegods
willfhe to 9 ( To *hom t' addreffe thy felf in other he*, y: Thou *afl *ont ) in wan,
form and Without grace , : : * SS'.- osfnd thee forbid to change Erebus his face . ‘ ’
And in Thiloflratus we read , when Apollonius , and his companions were
travelling in a bright Moon-ftiining night, that the Phantafme of a Hagge met
them, and fome times changed it felf into this ftiape,& fome times
intothar,andfome times vanilhed out of their fight. Now affoon as Apollonius
knew what it was , grievoufly reviling it advifed his compani- ons to do the like .*
for he knew that that was the beft remedy againft fuch invafions. His companions
did as he advifed , and the Phantafme prefently with a noife vaniflied away like a
flii- dow.For fo fearfull is this kind of fpirics,that they are moved, tremble, and
are compelled by a feigned terrour,and falfe and impoffible threats. Whence
Cbereen the fiSly feribe faith G g that fa* that thefe are thofe things byl
which efpeciaiiy the fpirits are compelled. There is moreover as hath been above
laid , a certain kind of fpirits not fo noxious, but moft neer to men fo that they
are even affeAed with humane paflions.and man/of thefe delight in mans fociety,
and willingly dwell with them : Some of them doce upon women,fome upon
children, fome are delighted in the company of divers domcftick and wild
animals, fome inhabit Woods and Parks , fome dwell about fountains and
meadows. So the Fairies, and hobgoblins in- habit Champian fields j the Naiades
fountains : the Pet amides Rivers ; the Nymfht marfties, and ponds .• the Oreades
moun- tains ; the Humedes Meadows ; the Dry odes and Hamadry. *dtt the
Woods, which alfo Satyrs and Sjlvani inhabit, the fame alfo take delight in trees
and brakcs,as do the Napu , and ulgapta in flowers ; the Dedana in Acorns ; the
Tale* and Ftmlia in fodder and the Country. He therefore that will call upon them
, may eafily doc it in the places where their abode is „ by alluring them with fweet
fumes , with pleafant founds.and by fnch instruments as arc made of the gut* of
certain animals and peculiar wood , adding fongs , verfo inchantments futable to
it , and that which is efpeciaiiy to be’ obferved in this, the finglenefsof the wit,
innocency of the mind , a firm credulity, and conftant filcnce ; wherefore they do
often meet children , women , and poor and mean men. They are afraid of and
flie from men of a conftant, bold, and undaunted mind , being no way offenfive
to good and pure men, but to wicked and impure , noxious. Of this kind are
hobgoblins , familiars , and ghofts of dead men. Hence 7 >/*- tains faith, that the
fouls of men are fometimes made fpirits .• and of men well deferring are made
familiars which the Greeks call Endcmons,i.r. bleffed fpirits .• but of ill deferring
men, hags , and hobgoblins, which the Greeks call Cacode- mons. i.e. Evil fpirits ;
But they may be called ghofts when it a uncertain whether they have deferved
well or ill. Of rhele apparitions there are divers examples ; fuch was that which
‘P/sny the J unior makes mention of concerning theboufeof aAthenadorits the
Philofopher of Tbarfis io which there ap. pcared Book III. Of Occult
<PhiloJophy. pesred with a fudden horrible noile theghoft of an old man. And
•pbUoftrutmt teis of the like of a hag of Memppus Lyc'm, the Philofopher turned
into a beautifull woman of Corinth, whom Tjanctu Apollonius took to be
abobgoblm ; the fame at Ephefus, the like in the fhape of an old begger who was
the caufe of the peftilence , who therefore being by his command floned, there
appeared a maftive dog, and prcfcntly the^pefti- Icocc ceafcd. We muft know this
that whofocrcr ihall incei* ledually work in evil fpirits, (hall by the power of good
fpi* rits bind them; but he that (hall work only worldlily,flulI work to himfelf
judgement and damnation. 45 * CHAP. XXXIIL Of the bonds of fpirits t and of
their adjurations , **d cafingt out . 0 . ♦ • • —i.fl *TpHe bonds by which fpirits are bound
• befought, orcaft • JL outjXre three ; Some of them are taken from the ele.
mental! world, as when we adjure afpirit by any infeiiour and nacurall things of
affinity with or adverfe to them, in as muchaswe would call upon or caft them out
, .asby flowers, and herbs, by animals , by fnow, by ice, by hell , by fire, and fuch
like, as thcfcalfo are oftimes mixed with Divine raifcs , and bleffings and
confecrations, as appears in the >ngof the three Children, and inth z'Pfalm,
Praifcyc thr Lord from the heavens , and in the confecration and blcf- fing of the ‘
Pafcbol taper. -This bond doth work upon the fpi- rits by an apprehenfive vertue
under the account of love, or hatred , in as much as the fpirits arc prefent with or
favour,or abhor any thing that is naturall or againft nature , as thefe things
themfelves love or hate one the other. Hence that of Prochu, As the Lion fears a
cock.efpecially a whice cock : fo doth a fpirit appearing in the form of a lion-
vanifh away at the fight of a cock. The fecond bond is taken from tbe Celc- ftial
world, viz : when we adjure them by the heaven, by Stars, Gg ? by, 45* Of
Occult Tbilojophy. Book 1 1 h by their motion j , rayes, light, beauty, clearnefe,
excellency fortitude, influence, and wonders, and fuch like .• and this bond
works upon fpirits by way of admonition , and example. It hath alfo Come
Command, efpecially upon the rainiftring fpirits, and thofe who are of the loweft
orders. The third bond is from the Intellectual and divine world, which is per
fefled by religion, that is to fay, when we fwear by the fi craments, by the
miracles, by the divine names, by the facred ? eals myfteries of Religion;
wherefore this bond hu t CoS?H° f “It aDd thcftr ° n g cft > working upon the
fpirits by Command and power; But this is to be obferved, that Dni r crfa '
providence, there is a particular one; the “"wcrfal foul, particular foules ; fo in the
firft place we Invocate by the fuperior bonds, and by the names SfiSSf rolc ‘ hc ft
8 *' th<,nf> y the inferior, and the dungs therafclves ; We mull know further, that
by thefc Tbmneft, 0 ' K°' 7 *£*4^ * ,f ° *" creatures are bound, as Ind evei b S 8 r
fl, t^ S’ 81 **’ difcafcs ' forcc of »nncs, manner J ’ ^ a ( fi,m,n g them » either by
the JS£n f Ad,ura . tlon L - or . b Y the way of deprecation or be- rafi ceUia? h of
S «Pf n,s » befides the natu- Lion r ' r y t rehcarfiD 8 out Of the myfteries and
Reli- pon, the curie of the Serpent in terreftial Faradifc the lift- mg up of the
Serpent in the wildernefs;morcover byaffuming andrhL R C n f v thC ^ Thou Q^U
walk upoEK s" d ^jf* fd ' S f r C ’ and «cad upon the Lion and DragoJ! tin? Lf * my
much P revaileth <» thefe. by the tranfla- m ritC * to ,hat whith we Intend to S d
drivmp d L» 5,0f S C ?T Unicati0n ' bcrial orexequies for »d it in diveife p,aces:
CHAP. Book HI. Of Occult (phXofopfy . CHAP. XXXIIII. Of the AmmaJiicdH
crder^nd the Heroes . * v * • i • • A Fter the Quires of
the blcffed fpirirs, the AnJmaftic al order is the next, which the Hebrew
Theologians call Ifftm , that is, ftrongand mighty men; the Magicians of the
GentileSjCall Heroes mi Demi go Js 9 or gods half men.* whom Fulgentiw, an
Author not to be contemned, fuppofeth wenc fo called, either becaufe that for the
meannefs of their defect they are not judged worthy of Heaven, nor yet are
accounted Terreftrical for the reverence of Grace ; of this kind in old time were
Prlupus , Hippo, Vertumntu ; or becaufe they being eminent in this life for divine
vermes, and benefits for man- kindc, after this mortal man put off, are tranflated
into the quire of the blcffed gods ; alwayes providing for mortal men the fame
vertues and benefits which they long fince had in this life s or becaufe they were
procreated from the fecret feed of the fuperiors, whom they think were begotten
by the mixture ol Gods or Angels with men, & therefore obtaining a certain
middle nature, fo as they are neither Angels nor men : which opinion Laflantiw
alfo followeth ; and thcrcarecven at this time who have commerce and con/ugall
mixture with fpirits; and all now believe that Merline , a British Prophet, was the
fon of a Spirit, and born of a virgin ; and alfo they imagined, that?/ ato the Prince
of wifdomc was born of a virgin, im- pregnated byaphantafme of ssfpollo. And it
is delivered ia Hiftories, that certain women ofth zGothesf which they call
Alrstmnt) eminent both for beauty aud ingenuity, longfinc* at Pilimire>ot ( as
others fay ) at Idanthrefie , going forth our of the tents of the King of the
Cjothes , wandred in the defarts of Scjthia in tAJia beyond the Mar fhes of Afeotis,
and there being Impregnated by Fanr.i and Satjres,\}tQv$\t forth the firft Hunni ;
more over PfeJUa is the Anchor, that Spirit* fometimes caft forth feed, frpm the
whicbcer tain little crea- / Cg 3 cures >> 454 Of Occult Philofophy. Book 1
1 1. lutes arife .• Therefore thefe Heroes have no lefs, power in dif- pofing and
ruling thefe inferior things, than the Gods and ao- gels, and have both thejr
offices and tbeir dignities diftribu- ted to them : and therefore to them no
otherwife than to the Gods themfelves were T tmples, Images, Altars, Sacrifices,
Vows, and other myfteries of religion dedicated. And their name's invocated had
divine and magical vertues for the ac- compHfhing of feme miracles: which thing
Euftbiut decla- red that many tried by the invocation of the name of AptL ionius
of Tjana ; and more of this kindeweread of, both in' the Poets, and alfo in the
Hiftoriatts and Philofophers, concer- ning Hercules, Atlas,tr£fcsslapias and the
other Heroes of the Gentiles ; but thefe are the follies of the Gentiles ; but as con-
cerning onr holy Heroes we beleve that they excel in divine power, and that the
foul of the Mefcbib a doth rule over them ( as the Theologians of the Jews alfo
teftify ) that is Jefis thrift, who by divers of his Saints, as it were by members
fitted for this purpofc, doth adminiftcr and diftribute divert gifts of his grace in
thefe inferior parts, and every one of the Saints do enjoy a peculiar gift of
working. Whence they being Implored by us with divers prayers and fupplications
accor- ding to the manifold diftribution of graces, every one doth moft freely
beftow their gifts, benefits, and graces on us much more readily, truly ,& alfo
more abundantly than the Angelical powers, by how much they are nigher to us,
and more allyed to our natures, as they who in times paft were both men, and
faffered humane affedhons and infirmities ; and their names, degrees and offices
are more known unto us j Therefore out tsfthe number of thefe almoft Infinite,
there are twelve chief, via,, the twelve Apoftles of Cbrift , who ( as the evangelical
troth fault (fit upon twelve thrones, judging the twelve tribes oFlfrael, who in the
Revelations are diftributed upon twelve foundations, at the twelve gates of the
heavenly City, who rale the twelve Signs .and are fealed in the twelve pretious
Stones, and the whole world is diftributed to them- but their !£ ue n * mcs ” e
thefe ; th~firft pyo® Srmeho* Hacephi, this t$ Peter .The fecond i nyfiti Mloufi,
whom WC call Andrew. The Book 1 1 1. Of Occult (Philofophy. The third
ftdsacobab^ this is James the greater. The fourth m&tnQPoti/M whom
wecallPAf//p.The fife 199333$** rachtab, this is BartbolomeVr.lhc fixt nw V
fobanub; whom we name Iobn. The feventh is Tharnniythova we call Thomas ,
The eighth is called rnd Medon, for whom we fey ^Utthe^. The ninth is
'ypvpfahacob^ this is James rt|C left- The tenth is Catcpha , this is Tbadew . the
eleventh CNCUJ Samam y who is Simon the Canaanite. The twelfth mnn© C
Matattiab, who is called ^Matthias. After thefe are the feventy two dif. ciples
ofChrift, who alfo thcmfelvcsdo rule fo many Quina- ries of Heaven, & Tribes,
PeopIe,Nations and Tongues. After whom is an Innnumerable multitude of Saints,
who alfo themfelves have received divers Offices, Places, Nations and People into
their protection and patronage, whofc moft ap- parent miracles at the faithfull
prayers of chofe chat Invocace them, we plainly fee and confefs. CHAP. XXXV.
Of the MortaU ami T rrreftrialGoJs. N; after thefe are the mortal! Gods, whom
in like man- ner alfo we call Heroes, and Tcrreftrial gods.or Compa- — of the
fuperiour Gods : tra. Kings, Princes, and Pricfts, by whom this world is governed,
and difpofcd by their Laws, whom therefore as Gods we receive, worfhip and
reverence, becaufe God himfelf hath fuffered his name to be communica- t(d (Q
thein, an d by a proper denomination hath confirmed it to them,calling them
gods, even as he fpake to (JMofes, faying.’ I have made thee a God to Ph*ro*h-,
and elfe where he hath commanded concerning them faying. Thou (halt not
detraA from the gods; and apin, if Theft foall lie hrd, the Mafler oF the Houfe
(hall apply himfelf to the Gods ; and the Pfalmift Sft; The princes of the people
were gathered together with Sw*fW tftAbraham : becaufe that the mighty gods of
the Earth arc vehemently lifted up ; and elfcwberc God flood in 9 8 4 the the
counfels of the gods, but in the midft he Judgeth the zod»- and a little after, I
have faid ye are all gods, and Tons of the moft high ; moreover he hath
commanded concerning the wotftvpping and reverencing of them.decreein° tithes
and firft fruits for them, and giving them the power of the (word, and forbidding
any to curfe them, and commanding obedi- ence to be yielded to them, though
wicked. Hence all Anti- quity called their princes gods, and worlhipped them as
di- vine powers, as Janus teftificth in Ovid, in his firft book of Fafii faying-. When
th' earth of th Q ods was potent, I did raign jind dieties mix’d were with feats
humane. And Divine Plato in his third book de Reoublica appointed that princes
both alive and dead fhould be celebrated with divine honors, which
Jnftitutionhath ben received amongft all Nations, even from the firft age, viz., to
deify their princes with divine honours, and to confecrate them with eternall
memory i Hence they did impofe their never dying names on Cities, Piovinces,
Mountains, Rivers, Lakes, Hands and Seas- And dedicated to them with great
pomp, Piramides Co^ Ioffes, triumphal Arches, Trophies, Statues, Temples,
p’lays, Feafts j and alfo called the Heavcns,Stars, Dyaesand Months by their
names. Hence January from Janus. July from Julius, from Auguftu,-, fo dies
Mercnrii from Mercury TriJ. . megifl ,Dtes Jovis from Jupiter , which cuftome we
read was obierved notonly by the Egyptians Greek, and Romans, but alfo by the
extream barbarous people, as gothes, Dane, and Teutones. Hence Saxo
Grammaticus being witnefs, what day the former call Dies Mercnrii, thefe do call
Othines day:what nV namC fro W*/^. thefe call Thors day, from nether "V'”* 5 P
* ft KiDgS ° f & tl **l™* Denmark:, thevcalhn Ih? f ” ^ ^ rCafon ca,led Gttbu, then
that Xe n V h ! r language thcu chc ‘feft god Got. Hence alfo hi ** th Z cM < d >
becaQfe thc y tWd the god Mars, whom they worftuppcd, Teuton ; by which
namethe Gaules alfo alfo called Mercury. Therefore are Kings and Priefts ( if
they be Juft ) companions of the gods, and endowed wieji the like power. Hence
they cure difeales by their touch and Word and fometimes command cbe timǤ
and the heaven?,, as Virgil fang of Anguftus, . ( J ■/£>’ : • It rains aU night, i'th'
morn the raies return -, Carfar Voith J ove divided hath the throne. And the
Scripture teftifiethof Jojhuah, who fighting in Gibeon, commanded the Sun and
Moon , faying. Sun (land ftill in Gibeon and thou Moon in the Valley of Ajalon-,
and the Sun and the Moonfooti ftill at his command, neither did the Sun fee
inthefpaceofoneday,untill he had revenged himfelf.ofhis Enemies, and cUc Lord
obeyed the voyce of man ; Alfo Mofes divided the red Sea, and Jofoua Jordan ,
and led the people over dry (hod ; The like did Alexander the Macedonian, lea-
ding forth his Army ; Sometimes alfo they are endowed with a prophetick fpirit,
as we read of fhaiaphas in the holy Scrip- ture, that he propbefied, for that he was
High Pricft that year .• Seeing therefore it is fo that the Lord of the Earth would
that Kings and Priefts be caUed gods by communicati- on of name and power,
furely we ought alfo to dcfcrve well of them,and to prefer their Judgments before
ours, and (im- ply to obey, fupplicatc and adore, and worlhip with all klnde. of
wocthip and reverence the moft high God in them. GHAP. XXXVI* * ; iff Man,
hoto he Was created after the Image of Cod.. T Hc moft abundant God ( as
Trifmegifius faith ^ hath framed two Images like himfeif, vi±. the world and man,
that iiv one ofthefe he might fport himfeif with
pertain wonderfull operations: but in the other, that he might en- joy his
delights, who feeing he is one, hathcreated the world one, feeing that he is
infinite, hath created the world round. hath adorned rhe world with vital! feeds,
begetting all things ontofhimfelf;and feeing he is omnipotently his will alone, not
by any neceflity of nature, he hath created the world, not out of any foregoing
matter, but out of nothing ;and feeing he is the chief goodnefs.embracing his
word, which is the fiift Idea of allthings, with his choifeft will, and eflentiall love,
he hath fabricated this externall world after the example of the In. temall,t>«.
Ideall world, yet fending forth nothing of the ef- fence of the Ide*, but created of
nothing that which he had from etemirv bp the IAr*. firul i\Cnrr~*t~A -c. «
mage ot the world. Hence fome think that it is fpoken, that man is not created
Amply the Image of God, but after the Image, or the Image of the Image;
therefore he is called Mi. crocofme, that is the leffer world; The world is a
Rational! crea- tore .Immortal! ’; man in like manner is rationall but mortal, ;:for
( as Her me t faith ) feeing the world it le/f is immortall.it is Impoflible that any
part oritcao perifli. Therefore to dye, is a vain name, and even as f acunm is no*
’r Thcrc 5 ,rc wc f *y a min d >«h, When nlri^ik d bdy arc / c P aratcd > n °t that
any thing of them penlhcth or w turned into nothing. Notwithftandim, X true
Image of God is his word. Thl wifdomc |£"£X,?5 Truth exifting by himfelf, of
which Im*“ male nJr g H rd0f ^ Vhich faid to bemaderfer Z I .Cod God moveth
and govemeth ail this world by his beck alone, fo mans minde ruleth and
govemeth his body. There fore it was necelTWy . that the minde of man thus
fealed by the word of God, Ihould put on alfo the corporeall man, after the moft
compleat example of the world s Therefore man is called the other world, and the
other Image of God, bccaufe he hath in himfelf All that is contained in the greater
world, fo that there remaineth nothing whch is not found even truly and really in
man himfelf, and all thefc things do perform the fame duties in him, as in the
great world ; There arc in him the four Elements, with the moft true proprieties of
their na- ture, and in him an ethereal body, the Chariot of the foul in proportion
correfponding to the Heaven: There are in him the vegetative life of Plants, the
fenfes of animals, of celeftia! fpirits, the Angelical reafon, and the Divine
underftanding, and the true conjunftion, and divine polfeflion of all thefc things
flowing together into one. Hence in facred Letters man is called every creature,
and not onely man being made another world doth comprehend all the parts
thereof in him- felf, but alfo doth receive and contain even God himfelf.Hence
Xyfittt the Pythagorian, faith, that the foul of man is the temple of God •• which
thing 'Panl alfo more clearly cxpreflcd. faying, ye arc the Temple of God;& the
lame the facred Scrip- ture teftifieth io many places : Theref ore man is the moft
ex- prefs Image of God.leing man conteinetb in himfelf all things which are in
God: but God by a certain eminency concerned* all things through his power, &
Amply, as the caufc and begin- ning oiall things; but he hath given this power to
man, that he (houldinlike manner contein all things but byacertain aft It
compofition.as the knot, tye.and bond of all thintSfThere- fore man only rejoyceth
in this honor, that he hatha fimili- tude with alteration with all. and convention
with all: He Symbolizeth with the matter in a proper fubjeift ; with the Elements
in a fourfold body; with Plants in a vegetative vertue; with animals in a fcnlitive
faculcy ; with the Heavens in an Btherial fpirit, and influx ol the fuperior parts on
the Book III. 4 60 Of Occult fbtlojoph- with God, in confining all things : He
is prefer ved with God, j r L . inrHIisences bv faith and wifdome ; with the heaven*
heavenly ihing?by reafon and difcoutfe : with alllnferi- bvfenfe and Dominion and
aCfcth with all, and on God bimfdf, by knowing ,„d lo. vine himiand as God
knowethall chingsfo alio man tan know all things Intelligible, feeing he hath tor
an adequate Objefl, ins in general, or(a. others fay) Truth .t fell ; neither is there
anv thing found in man, nor any difpofition, m which iomc- thing of divinity may
not fhine forthjneirber is there any thing in God, which may not alfo be
reprefented in man : Whol'o- ever therefore lhall know hknfelf, fhall know all
things in himfclf; efpecially he (hall know God , according to whofe Image he was
made; he lhall know the world, the refem- blance of which he bearetb ; he lhall
know all creatures, with which he Sy mbolizeth; and what comfort he can have
and ob- tain, from Stones, Plants, Animals, Elements, Heavens, from Spirits,
Angels, and every thing, and how all things may be fit- ted for all things, in their
time, place, order, meafure, pi oporti- on and Harmony, and can draw and bring
to himfclf, even as a Loadftone Iron; And in his fumm of yf/clwwjtcacheth, that
no man can come to the perfection of this art. who lhall not know the principles
of ic in himfclf; but by how much the more every ojie lhall know himfelf, by fo
much he obtained] the greater power of attracting it, and by fomuch operated]
greater and more wonderful! things, and will alccndtofo great perfection, that he
is made the Son of God,and is trans- formed into that Image which is God, and is
united with him, which is not graunted to Angels, the world, or any creature, but
to man only, vie. to have power to be made the Son of God, and to be united to
him.- but man being united to God, all things which are in man, are united,
etpecially his minde, then his fpirits and animal powers, and vegetative fa- culty,
and the Elements are to the matter, drawing with it felf even the body, whofe
form it hath been, leading it forth into a better condition, and an heavenly nature,
even until! it be glorified into Immortality. And this which we have ipor ktn
ken is the peculiar gift of man/ to whom this dignity of the divine image is
Droper , and common to no other creature * But there are rome Theologians, who
make thofe powers of mans memory, undemanding , will , the image of the
Divine trinity; and there are who going further, do place this image not only in
thefe three faculties which they call firft afb, but alfo in the lecond ads • And as
the memory reprefenteth the father, the undemanding the fon,the will the Holy
Ghoft ; So alfo the word produced from our underftanding,. and love flowing
from our will , and the underftanding it felf having a . prefent objed and
producing it . do fee forth the fon fpirit : and father ; and the more myfterious
Theologians, teach that moreover all our members do reprefent fomcching in
God < whofe image they bear ; and that even in our paffions we re* prefent God,
but by a certain Analogy : for in the holy word . we read of the wrath, fury,
repentance, complacency, love, hatred, pleafure, deledacion, delight, indignation
of God, , and fuchlikc, and we have above fpoken lomeching of the : members of
God , which may be congruent here ; Alfo Mer - curimT rifmegifhts confcfling the
divine Trinity, deferibeth * it undertUnmng, life and brightnefs , which elfewhere
he calleth the word.tbeminde and the fpirit, and faith that man ; made after the
image of God,doth reprefent the fame Trinity • , for there is in him an
underftanding minde, a verifying word, and a fpirit, as it were a Divine brightnefs
diffufing it felf on. every fide, replenifhing .all things, moving and knitting . them
together : but this is not to be underftood of the naturall fpirit which is the
middle by the which the foul is united with the flefh and the body,; by the which »
the body liveth and afteth, and one member worketh on 1 another, of the which
fpirit we have fpoken in the firft book. . But we here fpeak pf the naturall fpirit,
which yet in fomc fort is alfo corporeall , . notwithftanding it bath not . a groffe
body , tangible and vifible , but a mod fubrilc body and cafietobe united with the
mind that fuperiour and i Divine one which is in us • neither let any one wonder,
if we fay that the rational 1 foul is that fpirit, and a corporeall thing, mmx or
that it either hath or favourcth fomething ol corporiety while it is in the body and
ufeth it as an inftrument , if fo be that ye {halt nnderftand , what, amongft the
Tlatanijh, that Btheriall body of the fool, and chariot of the fame may be ;
therefore fUtkm and all the Phtomfls , after Trifmegift , in like manner, place
three things in man, which they all the Su- preme, lowed and middle ; The
Supreme is that Divine thing which they all the mind,or fuperiour portion, or
illuminated .. a r. • r- r. Ci. intelkd. Mtfts in qentfis calleth it the breath of life ,
w*. breath from God or his fpirit infpired into us ; The lowed is the breath from
God or his fpirit infpired into us ; The lowed is the Seufiiivt foul which they alfo
all an Image ; PmI the Apoftfe nameth it the Animall man.The middle is the
reafonable fpirit knitting and tying together both extrams, viz., the Animal foul
with the mind favouring of the nature of both extreams ; foul with the mind
favouring of the nature of both extreams yet it diffcreth (torn that Supram which
is called the illumi- nated mailed, the mind, light and fupream portion } it dif-
fereth atfo from the Animall foul, from the which, the Ajoftlt teacher h us, that we
ought to fepirne it, by the power of the word of God,(aying,the word of God is
lively and powerful], more penetrating then a twoedged fword , peircing even to
the dividing of the foul and fpirit : for
as that fupream por- tion never finnetb. never confenteth to evil , and alwayes re-
tion never linneth, never confenteth to evil , and alwayes re- fideth errour and
exhorteth to the bed things; fo that inferior rtion and Animall foul is alwayea
overwhelmed in evil , in ■/£>9 ^ m w \ w ■/£> ? TT W . JWIW . 1 * 71; t f t ra « # 1
f t* J 1 1 \ I • I | T t ■/£> • J C 1* l «• t | 9 » I ■/£> | | -Jl ' 9 • I | | f » f"9ij the which
7m/ faith, I fee another Law in my members, lead- ing me captive ro the law of fin
; The mindc therefore the fupream portion is never damned ; but when its
companions •re to bcpunilhed.goeth away unhurt into its Original!: But the
fpirit , which by Plotinus is ailed thereafonable foul, fee- ing it is by its nature,
free, and an according to his pleafure adhere to either of them , if it condantly
adhere to the fu- periour portion, is at length united and beautified with ir.un-
rill it be adorned into God : if it adhere unto the inferior foul, rill it be adumed
into God : if it adhere unto the inferior foul, it is depraved, and becomes vkious,
untill it be made a wicked fpirit. But thus much concerning the mind and fpirit :
now let us fee concerning the fpeech or word.A/er(urim thinketh this of r *
I Book 1 1 1. Of Occult Philofoply. of the lame value for immortality for
fpeech or word is that without which nothing is done or can be done ; for it is
the expreffion of the cxprdTor and of the thing expreffed • and the fpeaking of
the fpeaker, and that which fpeaketh’ is fpeech or word : and the conception of
the conceive! and that which conceiveth , is the word s and the writ- ing of the
writer and that which writeth, i* the word and the forming of the former and that
which formeth, is the wordjand the creation of the Creator, and that which
createth is the word : and the doing of the doer , and that which « done is the
word : and the knowledge of him that knoweth and the thing knowen is the
word ; and every thing that can be fpoken is but a word, and its called equality:
for it car- rieth it ielf equally towards all; feeing chat it is not one thing more
then another.equally bellowing on all , that they may be,thac which they
are^ieither more nor lelTe ; and it fclf being fcnfiblc, doth make it fclf and all
things fenfible, as light ma- keth it iielf& all things viiible;therefore the word is
called by Mtrcttruu the bright fon of die mind ; for the conception by the which
the mind conceiveth it fclf, is the intrinfecall word ; generated from the mind vie.
the knowledge of it fclf.- But the extrinfecall and vocail word, is the of-fpring and
mani- feftation of that word , and a fpirit proceeding out of the mouth with
found and voice , (Ignifying fomething :but eve- ry voice of ours , fpeech and
word nnlcue it be formed by the voice of God, is mingled with the air and
vanifbech ; but the fpirit and word of the Lord remained!, life and feofe accom-
panying it. Therefore all our fpeccb. words, fpirit and voice have no power in
Magick,unlcfs they be formed by the divine word.- Sc An ft Otle himfelf in his
Meteots^nd in the end of his Ethicksconfeffeth,that there is not any vertue either
natural ot morall.unlefs through God ; & in his fecret tenents.he affirm- eth that
our underflanding being good and found can do very much onrhe fee rets of
nature if fo be that the influence of the Divine power beprefent, otherwife
nothing atall . -.So alfo our words can do very many miracles , if they be formed
by univctfali the word of God , in which alfo our generation is •
-perfe&cd;.-: perfefted, as J/iy faith, by thy countenance O Lord we have
conceived,^ women rightly conceive by the countenance of their husbands^md
have brought forth ipiric. Hither in fomc ' fort belongcth that which is delivered
by the qymnofopbifts of the Indians, via.. that Budda a prince of this opinion,
brought forth a virgin out of his fide ; and amongft the Ma- hometans there is a
conftant opinion , that many , whom in their tongues they call Nefefohli , are
born by a certain oc- cult manner of Divine difpenfation without carnall copulati-
on, whofe life is therefore wondcrfull and impaffiblc and as it were Angelical and
all together fupernaturall ; but thefe triffles we leave ; only the King Mefftas, the
word of the fa- ther, made flefli, Chrift Jcfus hath revealed this fecret, and will
further manifeft it at a certain fulnefs of time ; therefore a mind very like to
himfclf ( as Laaarillw fang in Crater of Hermes.) Cod gave man reafon that like
ditties Hetmght bring forth gods ^ith capacity. O happy be that knows his
wortb/utd how He eqnall is nnto the gods above i y . They repreffe danger s y
make difeafes flic, ? . ' They give prefages, and from mijen Deliver men, reward
the good, andill y > (ha fife, and fo the will of Qod fulfil ; Thefe are Di/riples,
and the fons of god Aloft High Who arc not born of the will of flelh, or of man,
or of a menftruous woman, but of God : but it is an univerfall gene- ration in
which the Son is like the Father in all manner of fimilitude , and in the which, that
which is begot is the fame in fpecie with the begetter ; and this is the power of
the word formed by the mind, and received into afubjeA rightly dif- pofed, as
feed into the matrix for the generation ; but lfay difpofed & rightly received;
becaufe that all arc not partakers of the word after the lame manner, but others
otherwife ; and thefe are the moft hidden fecicts oi nature which ought not to
be further publdhed CHAP, CHAP. XXXVII. Of mans foul and, through what
man/ it is jojned to the body. T Hc foul of man is a certain divine Light.created
after the image of the word, the caufe of caufes and firft example, and the
fubftance of God, figured by a feal whofe Charafter is the eternall word ; alfo the
foul of man is a certain divine fob- ftancc , individual! and wholly prefent in every
part of the body , fo produced by an incorporeall Author , that it de- pended by
the power of the Agent only, not by the bofome of the matter : The foul is a
fubftantial! number , uniform, converfive unto it felf , and rationall , very far
excelling all bodies and materiall things ; the partition of which is not ac-
cording to the matter , nor proceeding from inferiour and •groffer things , but
from the efficient caufe : For it is not a quantitative number, but removed |
from*all corporeall Laws, whence it is not divided nor multiplyedby part'.
Therefore the foul of man is a certain divine fubftance, flowing from a di- vine
fountain, carrying along with it fell number-, not that di- vine one by the which
the creator hath difpofedall things.but a rational number by the which feeingit
hath a proportion to all things, it can underftand all things.- Therejbre mans foul
be- ing fuch, according to the opinion of the Platoni/l*, immediate- ly proceeding
fromGod,isjoyned by competent means to this groffer body-, whence firft of all in
its defcent.ins involved in a Celeftiall and acriall body, which they call the
c’eleftiall vehicle of the foul,others the chariot of the foul.-Through this middle
thing , by the command of God who is the center of the world, it is firft infufed
into the middle point of the heart, which is the center of mans body , and from
thence it is dif- fufed through all the parts and members of his body , when it
foyneth his chariot to the natural! heat, beinga fpiric generat- ed from the heart
by heat; by this itplungeth it felf into the humours , by the which it inhereth in all
the members, and to all chefe is made equally the nigheft, although it be diffufod
Hh throuhg CHAP. XXXVIII. What Divine gifts man rereiveth from above , from
the fever all Orders of the Intelligences and the heavens. B Y the feren Planets as
it were by infbuments, all powers are diflfufed into man from the Suprcam
fountain of good: by Saturn a fublimc contemplation & profound under-
ftanding,folidity of judgement, firm fpeculatiom, liability and an immoveable
refolution : by Jupiter, an unthaken prudence, temperance, benignity, piety,
modefty, Juftice, Faith, Grace, Religion , equity , clemency , royalty ; by c Mars ,
truth; not to be terrified, conftanc courage and fortitude , a fer- vent defire of
animofity,the power of afting and the pratflice, and an inconvertible vehemency
of the mind. By the Sun, .nobility of mind, perfp-cuity of imagination, the nature
of knowledge and opinion , maturity , counfell, zeal, light of jn(lice,reafon and
judgement dillinguiftiing right from wrong, purging light from the darknefs of
ignorance , the glory of truth found out,and charity the Queen of all vertues:by
Venus a fervent Book 1 1 1. Of Occult Tbilofophy. a fervent love, moft
fweechope, the motion of defire, order, concupifcence , beauty, fweetnefs , defire
of encreafing and propagation of it fdf ; by Mercury a piercing faith and be- lief,
clear reafoning, the vigour of interpreting and pro- nouncing, gravity of fpcech ,
acutenefs of wit , difeourfe of reafon , and the fwift motions of th« fenfes ; by the
Atoo* a peace making confonancy, fecundity, the power of genera- ting and of
growing greater , of increafing and decreafing, and a moderate temperance, and
faith which being conver- fant in mamfeft and occulc things, yeeldeth direftion to
all jalfo motion to the tilling of the earth for the manner of life and giving growth
to it-felf and others; but thefe influences are principally drawn from thofe feven
intelligences , who ftand before the face of God, who difpofe the foul the feat of
thefe vertues : but the planets difpofe the body only giving a trada- ble
complexion proportionated and tempered for every good thing , and they are as
it were the mftruments
of the Intelligences ; but God as the primary caufe doth yeeld both the
influenct&increafc to all. r hey therefore who have lought out the vertues and
diverfc difpofitions of the foul , do judge, that they obtain diverfc natures, by
reafon of the diverfity of means , by the which they have a paffage to us, and that
thefe fouls arc not joyned with the bodies thcmfelvcs unlelsthcy be
proportioned by thefe Stars ; So in a body brought to a tem- perament by Jupiter,
they think that the foul infufed is tempe- sted by the power and intelligence of
Jupiter, and fo of the reft According to which difpoficion if the foul work well in
this body , when its purged and expiated, it recurneth to that divine power and
Manfion.from whence it dclcended. Further- more from the Angelicall orders man
is ftrengthened with wonderfull vwtues.vMi.from the angcls.that he may be a mef-
fenger of the divine will and an interpreter of the mind of God ; fromthe
Archangels that he may rule over ail beafts of the field, fiflh of the fea, and fowls
of the air, over the which command is given him ; from the Principalities, that all
things be fubdued to him, he comprehending the powers of all, drawing all
powers to himfelf by a certain force moft Hh » fecrct may and Of Occult
Thilofophy. Book III. fecret and fupcrceleftiall ; From the Vettue*, it rcceiveth
power , by the which it conftantly fighting is ftrengthen- ed againft the enemies
of truth , for the reward of which we run a race in this life ; from the powers
againft the enemies of this earthly Tabernacle : from the Dominati- ons, it hath
help by the which we can fubj'ea any dome- ftick encihy we carry along with us ,
and can obtain our defired end. From the Thrones, we are knit together, and
being colleded into our felves , we fix our memory on thofe eternall vifions :
From the Cherubins, is light of mind, power of wifdom, very high plantafiesand
figures.by the which we are able to contemplate even the divine things ; From the
Seraphins, that by the pcrfeft flame of love we may at length inhere in them ;
Thefe are the degrees, thefe the ladders, by the which men eafily afcend to all
kinds of powers by a cer- tain naturall connexion and chariot , according to the
diverfe difpofition of body and mind,and by the favour of the Start, in the
difpofing of the body, and of the Intelligences ruling them , the nature of which
the foul in its defcenfe puttcthon, even as light the colour of the glaffe, through
which it paffeth ; the fupream power of the Creator favouring, from whom is all
good, and without which no good nor perfect thing can be obtained ; Therefore
all thofe do labour in vain, whotruft- ing only on the courfe of nature, 2nd the
power and favourof infcriour things, do think to attain to divine things ; and thofe
who faining to have a foot in the heavens , do endeavour to receive thofe things
from the favour of the heavens , whith ought to be received from God alone ; for
thefe inferiours 'have, I mean animals, Herbs, ftones, metals, their power
fubfervient to the heaven ; but the heaven from the Intelli- gences ; but thefe
from God , in whom all things pre-exift in the greateft power; as in man the little
world there is not a member which hath not correfpondercc with fome element,
plant, intelligence, and with fome meafure and nume- ration in the Archetype : as
we have fhewen before. CHAP. Book 1 1 1. Of Occult Thilofopty , CHAP.
XXXIX. How the fuperior Influences, feing they are good bj nature, art depraved
in theft inferior things , and are made caufts of evil, CEEing every power and
vertue is from above, from God, Ofrom the Intelligences and Stars, who can
neither erre not do evill, it is neceffary, that all evill, and wbatfoever is found
difagreeing and dillonant in thefe inferiourl things, do pro- ceed, not from the
malice of the Influence, but from the evil! difpofition of the receiver ; thus
Chjfppus rightly fang,! They do likffooles accuft the Godsfaljly Make them the
caufe of all their mifery , When as their folly hurts themfelves * Hence Jupiter
calling to minde 'the cafe of tr£gijlhus Gain by Oreftts, by Homer in the counfei of
the Gods, laith, VsGodsdomen accufe( what vice is this} ) To be the caufe,
fountain of what’s amifs, When they themfelves by their own wickednefs , Run
into danger * — • When therefore the perverfity of the fubjeft receiveth the
Influences of the perverfe,or its debility cannot endure the effi- cacy of the
fuperiors, then by the Influence of the heavens thus received into a matter full of
difeords, doth refult fome- thing diflonant, deformed and evill; yet the celeftiall
powers alwaies remain good, which while they exift in themfelves, and from the
giver of light have their Influence by the holy Intelligences and the heavens, even
till they (hall come to the Moon, their Influence is good, as it were in the firft
degree ; but then when it is received in a viler fubjedljit alfo is vilified ; then alfo
in refpedl of the different nature of the recipient it is received after diverfe
manners, and by the qualities difagree- Hh 3 ing 47 © Of Occult Thilofophy.
Book 1 1 1. ing in the fame fubjeflamongft themfdves.it alfo is varied and
patiently fuffreth in the fubjed ; whence from all comprehen- ded in the fubjeft, at
length fome other thing doth relult than" that the Superiors fend down ; therefore
the hartful] quality inthefc Inferiors, is far different from the influx of the hea-
vens; and therefore as the diftempcrof the bleareyed, is not to be imputed to the
light, npr burnings to the fire, nor wounds to the fword ,nor fetters and Prifons to
the Judge but to the evil! difpofcd and offenders ; fo neither is the fault of
wicked ones to be call on the celdtial Influences.- Therefore we being well
difpofcd, the celcftial influences cooperate all things for good; but being evill
difpofcd, and having for our fins, that divine good, which was in us, departed
from us all things work for evill ; therefore the caufe of all our evillsis finne,
which is the dilorder and diftemperof ourfoul • from the which then, thus evilly
governing, or falling down or declining from that which the celcftial influences
require all things rebel, and are diftempcred for our deftruflion .• then inmans
body otherwife moft temperate and compofed with moft fweet Harmony, the
diftempcr of the Elcmcntsbegin- ncth, evill humors anfc.- and even the good
being difordcred and ,emed from one another, by a certain vicifTitudc both vex
and torment the body ; then is a moft vehement diffo- nance perceived, cither by
fiipcrfluity or diminution, or fome intrinieral accident, or by luperfluous meat,
whence fuperflu- ous humors are generated, and by the fame caufe infirmities
follow ;yea the animal fpirits.thc bridle being broken, do fall to contention. Then
the celcftial influences, otherwife of themielves good, -ate made hurtfull to us,
even as the light of the fun to eyes ill difpofcd Then Saturn darteth down an-
gu.flr, tedioufnes, melancholy, madnes, ladr.es, obft.nacy, ri- gidr.es, blalphemy
defperation.lying, Apparations.affright- ments, walkings of the dead, ftirrings of
Divels : Inciter then lenaeth down covetoufnes, evill occaflons to get wca!:h and
tyranny M arj .furious wrath, prophane arrogancy, violent boldnefs, fierce
ftubbornnes .• but the Sun imperious pride, and mlatiable ambition : Venus, the
deceits ofconcupifcence, lafcivious Book 1 1 1. Of Occult Tbdo/ophy.
lafcivious lpves and filthy lofts : Mercury deceits, coufenageT lyes, fubtile defires
of evil!, propenfity to fin ; The UMoou the inconftant progrefs of all things, and
whatfoever is contrary to mans nature;and by this means man himfelf by reafon
of his unlikenefs with the heavenly things receive th hurt, whence he ought to
reap benefit:by reafon of the fame diffonancy with the heavenly things ( as
Precltu faith ) men alfo are fubjeaed even to wicked fpirits who as the officers of
God do difcharge themfelves in punilhing them-. Then do they fufter grievances
by evill fpirits, even untill they are againexpiated by due pur- gations, and man
returneth to a divine nature: therefore an ex- cellent Magitian can prohibite
manymifchifes about to fall on him from the difpofition of the Stars, when he
foreknowcth their nature by preventing.taking heed, and defending, leaft they
ffiould meet him, and leaft an ill difpofed fubjeft, as we have faid.fhould receive
hurt whence it ought to reap benefit. - .... CHAP. XL. r' ^ j • • , ♦ • • —i.fl * That on
every man a divine Char otter is imprinted, by the ver- tue of which man can
attain the 'forking of miracles. B Y no fmalf experience it is found that a certain
power of ruling and predominating is implanted in man by nature- for ( Pliny
teftifieth ) that an Elephant meeting a man wan- dring in a defart, is reported
tofliew himfelf gentle and cour- teous, and tofhew the way to him; and the fame
creature alfo is faid, before he feeth man, to tremble, to ftand ftill, to look about,
to quake at the fteps of man, for fearjof treachery : in like manner the Tiger the
moft fierce of all bcafts, at the fight -of man doth remove her yong ones ; and
more of this kinde we read in divers authors, who have writ great volumes of crei-
tures ; but from whence do thefe animals know, that man is to be feared, whom
they never faw and if they have feen and known, whence do they fear.him 4
feeing they do excell him in greatnes, force and fwiftnes ? what is this nature of
man, ftriking this terror on wild beafts ? all the Hiftoriogra- Hh 4 phers 47 *
Of Occult ThiloJofthj. Book 1 1 1. nhcts of animals do finde oat ind grant this,
but have left to others to teach and prove it-Conceming this therefore
sipo/lc- niui Tjsr.tM ( as we read in PbUoft*rtm ) feeing a child -.lead- ing an
huge Elephant, anfwered Dumus asking him, whence came that obedience of fo
huge a Creature to the little child: That it was from a certain a&ve terror,
implanted in man by his creator, which inferiour creatures and all animals pcrcei-
vinc do fear and reverence man, which is as it were a terrifi- ingXharafler,
andafeal of God imprinted on man. by the which every thing is fubjeft to him, and
acknowledges him fuperior, whither it be fervant or animal. For otherwife nei- .
• l I . .I ll Law 4 am 4 r jllUVUvl | ^ w ’ thcr could a child rule his herd and
Elephants, neithcr^could a King terrify his people, nor the Judj * Igc the guilty.
There- i from the divine lit* fore this Chanfter is imprinted on man from the
divine lit* which the Cabalifts of the Hebrew call P*h*d-r& and the - . t ^ a r a r •
t. # I ' VVIliVIl Ulv v — m — left hand or fword of God.- furthermore man hath
not only* feal by the which he is feared, but alfo by the which he is be loved, the
Idea of which in' the divine numeration? is called Heftd ^ OH which fignilicth
Clemency, & the right hand and Scepter of God : from thefe divine numerations,
by* the in- telligences and Stars, Seals and Charaftcrs arc imprinted on us to
every one according to his capacity and purity : which fignes the fiift man
created, without doubt did poffcfs in all integrity and fulnefs, when all creatures
being attrafled by fecret gentlcnes, and fubjefled by terror, came to him as to
their lord, that he might give them names : but after the fin of prevarication he
fell fiom that dignity with all his poile- rity ; yet that Charafteris rot all together
cxtinA in us. But by how much every one is laden with fin, by fo much he is
farther off froauhde divine Charaftcrs and receiver h lefsof them ; and whence he
ought to receive frendlhip and reve- rence, he falleth into the flamy and terror of
others, both of animals and alfo men and devils-, which C*b* percei- ving feared,
faying to God, every one who findeth me, will kill me; for he feared beads and
devils, no: only men, who Were very few ; but in the old times, many men who
lived innocently, a very good life, as yet did enjoy that obedience and Book 1
1 1. ° f Occult Thilojoply. and power, asW«, David and Darnel over the Lions,
Eli. fid over the Bear, .7>W over the Viper"- and man,, J- / rir« lived in the deferts,
in Caves aSlDensofwild'bS' not fearing, nor rece.v.ng any hurt ; for as by fin that
divine Character is obfeured, fo fin being purged and expiated ita. gain more
and more fhineth forth. * ’ * CHAP. XU. • / r t r ? 4 * * PVhat cone truing man
after death , diverfe 0 pinion s. I N generall it is appointed for all men once to
dye ; death is fatall to all; but one is naturall, another violent/ another voluntarily
received, another inflifted by humane Jawes for offences, or by God for fin, that
they feem not to have ren- dred a due to nature, but a punifhment for fins ; which
( as the Hebrew Mailers faith ) God remitteth to none ; Whence the Aflcmbly
delivered to Eaachiah, that after the houfe of the SanAuary was pulled down,
although there remained not any order of judiciary execution, yet there fhould
beja four- fold kind of punifhment by the which they might be con- demned, that
no man guilty of death fhould efcape without retaliation ; for he which had
deferved to be ftoned to death, was, God difpenfing. either caft down headlong
from the houfe, or trodden inpeeces by wild beafts, or overwhelmed by ruine or
fall ; but he # which had deferved to be burned, was either confumcd
by'burnings, or finifhed his life either by venemous bitings, or flings of a
ferpent.or by poyfon ; but he which fhould dye by the fword.was killed either by
the vio- lence of the j'urifdiAion, or by the tumult of the people or faAion, or by
the treachery of thieves ; he that ought to be hanged, was fuffocated either in the
waters, or extmguifbed byfome other ftrangling punifhmect; and by the ground
of this doArine , that great Origtn fuppofedj the Gofpel of Chrift to be declared,
He who ufeth the fwordfhall perrifh by fword. Moreover the Ethnick Philofophers
pronounced that retaliation 47 ? -4' 474 Of Occult Thilofopby. Book i 1 1.
retaliation of thiskinde is AdrafiU.vit.. an inevitable power .... • f . ■/£> L : _L !.
r/.nrlfC tt\ r retaliation ui luiiaumw » powe^ of divine laws, by the which in
courfes to come, is rccompen- fed to every one according to the realon and
merits of his for- mer life; fo |as he who uniuftly ruled in the former life, j n the
other life fliould relapfc into a fen tie Hate.-hc which hath pol- luted his hands
with blood, flrould be compelled to undergo retaliation ; he that lived a brucifh
life, fliould be precipita- ted and revolved into a brutifli body ; of thefc things
PUtimu wriceth in his book of the proper Genius of every one ; f ay . ing,
whofoever have kept humane propriety, do again a rife men: but whofoever have
ufedfenfe only, do return brute animals : yet fo, as thofe who ufe fenfe cfpecially
together with wrath, do arife wild beads ; but whofoever ufe fenfe by
concupifcence and pleafurc, do return leachcrous andglutte- nous beafts but if
they fhall live, not by fenfe together with them,fo much as by the degeneration of
fenfe, plants grow un again with thcmjfor the vitals only, or chiefly, are living-&al|
their care was that they might be turned into plants. But they which have lived
being t<5o much allured by muflek, not being depraved in other things, are born
again mufical animals- and they which have raigned without rcafon, become
Eagles, unles they have been tainted with any wickedr.efi. But he which hath
hved civilly and venuoufly.retnrncs a man. And Sclmn himfelf in the Proverbs calls
man fometimes a Lion Tiger Bear, a Boarc. Sometimes a Hare, a hunting dog, a
Cony •’ fometimes a Pifmire, a Hcdghog, a Serpenr, a Spider ; fome- Jrh e l an K
E r a6 r 1 a ,S°$ k - OI 0£h « b »<*> many fuchasthefe. But the CaU.ft, of the
Hebrews do not admit that fouls ate turned into brutes: Yet they do not deny but
Ufc h^Sft k haVe ^ h ^ 1 l loft thdr A»H <n an o-hcr llforh 5 V brUt,ftl 1 aff ^ on
“<1 imagination they alTett alfo that fouls are revolved hither thrice, and no
morcjbe- on of fins nU!nber / eC,nS fuf ? ient '- V to fu *f* c f or the purgati-
fouhhaH k M g toth « ot hi’. He hath delivered my and fee rhif h“ JT,5 r Tl d ^°
dcath ba: Awuldlive, and U h 1, ? hc Bchold all thefe things doth Gcd work three
times through each, that he might reduce their fouls from cor- rupiioni Book
III. Of Occult (pbilofophy. 47 J ruption, and illuminate them with the light of the
living. But now lit us fee what the Ancients opinion is{ concerning the dead.
When man dies, his body returnes into the earth, from which it was taken .- the
fpirit returnes to the heavens, from whence,it defeended, as faith the Preacher,
The body returnes to the earth from whence it was,& the fpirit returnes to God
that gave it ; which Lucretius hath exprefled in thefc verfesj tvh.it came from
earth to earth returnes again ; tV hat came from God, returnes from whence it
came. But Ovid expreffech it better in thefe verfes. Four things of man there
are-. Spirit , Soul,ghojt ,Fle[b ; Thefe four fowre places keep and do pofefs. The
earth covers flefh, the ghofr hovers o're the grave. Orcus hath the Joul, S tars do
the fp irit crave ; The flefh being forfaken, & the body being defunft of life, is
called a dead Carkaft; Which as fay the divines of the Hebrews, is left in the
power of the Demon Zatal, of whom it is faid in the Scripture, Thou fhalt eat d»fi
all thj daies ; and els- whete. The dufi of the earth is bis bread. Now man was
created of the dull of the earth, whence alfo that Demon is called the lord of
flefh, and blood, whileft the body is not expiated and fanftified with due
folemnities. Hence not with- out caufe the Ancients ordained cxpiacions of
Carkaffes, that thac which was unclean might be fprinkled with holy water,
perfumed with incenfe, be conjured with facred orations, have lights fet by, as
long as it was above ground, and then at length be buried in a holy place. Hence
Elpenor in Homer , Ibefeechthee ( faith he ) ZJljjfes, be mindful of mee, and leave
mee not unburied, left being unburied I becomean ob- ject of the Gods wrath. But
the fpirit'of a man, whichisofa facred nature, and divine offfpring ; becaufe it is
alwais fault- left, becomes uncapablc of any punilhment ; But the foul if it hath
done well, rejoyceth toother with the fpirit, and go- ing forth with itsAcrial
Chariot, paffeth freely to the quires Of Occult Thilofophy. •ook 1 1 1. _
Heroes, or reacheth heaven, where it enjoys all its fenfes, aud powers, a
perpetuall blefled felicity , a perfea knowledge of all things, as aifo the divine
vifion, and poffeffi. on ol the kingdom of heaven, and being made partaker of
the divine power beftows freely divers gifts upon thefc in. feriors, as if it were an
immortal God. But if it hath done ill, the fpirit judgeth it, and leaves it to the
pleafure ol the divel, and the lad foul wanders about Hell without a fpirit, like an
image, as Dido complaincs in Virgil; And note the great image of met flail go
Voder the earth - Wherefore then this foul being voyde of an intelligible cf-
fence, and being left to the power of a furious phantafy, is ever fubje&ed by the
torment of corporeall qualities, know- ing that it is by the juft judgement of God,
for ever deprived of he divine vifion ( to which it was created ) for its fins : the
abfence of which divine vifion, as the Scripture teftifies, is the ground of all evils,
and the moft
greivous punifhmentofall, which the Scripture calls the pouring down of the
wrath of God. This image therefore of the foul enters into the ghoft as an esferial
body, with which being covered doth tome- times advife freinds, fometimes ftir
up enemies, as Dido threat- ens tALnexs in Virgil faying. 1.H hurt thee, and thee
tortures I ft ill give. For when the foul is feparated from the body, the pertur-
bations of the memory aud fenfc remain. The PLtonifts lay, that the fouls,
efpecially of them that are flain, ftir up ene- mies, mans indignation not fo much
doing of it, as the divine T^emefu and Demon forefecing, and permitting of it. So
the fpirit of Naboth ( as the mafters of the Hebrews interpret it ) becaufe in the
end of its life it went forth with a delire of revenge, was made, to execute
revenge, the fpirit of a lye, and went forth, God permitting it, a lying fpirit in the
mouth of all I t Book III. Of Occult Tbilojoplqh. all the prophets, untill it
made Achab go up unto Ramoth- G ile ad. And Virgil himfelfe together wi th the
Tythagorians , and ‘Platonifts, to whom alfoour Anfiin aflents, confefleth that
feparated fouls retain the frefh memory of thofe things which they did in this life,
and their will, whence he fings ; * * • • What care they Living had of horfes
trove zAnd Arms, the fame doth follow them to th' grave. And Agazel in his
book De Scientia Divina , and other Arabians , and Atahnmatifls which were
-Philofophers, think that the operations of the foul , being common to the con-
joyned body, impreffe upon the foul a Chara&er of ufe and exercife, which it
being feparated will ufe.beitig ftrongly im- prefled to the like operations and
pafltons which were not de- ftroyed in life time. And although the body and organ
be corrupted, yet the operation will not ceafe, but like affcdlions and difpofitions
will remain. And thefe fouls the ancients call with a common name Atones,
whereof thofe that were in this life innocent , and purifyed by morall vertues,
were very happy ; And of them as Virgil fings, —That did for their conntrj die,
With priefls Who it their lives vow’d chaflity, zAndfacred Poets, who pleaf'd
Phoebus befl. Or by invented arts mans life afftft. Ana others in their memories
renowned, Although they departed this life without the juftification of faith , and
grace , as may Divines think , yet their fouls were carrycd without any fuffering
into happy plcafant fields ; and as faith Virgil, — "iiV u 4% They went to p laces
and to pleafant greens, And pleafant feats the pleafant groves between. Where
they enjoy certain wonderfull plcafuies , as alfo fcnfitive 477 H ~ -
fenfitive , intelleftuaH and revealed knowledge; alfo per- haps they may be
indoctrinated concerning faith, and iuit.fi- cation , as thofe fpirits long fince to
whom Chnft preached the Gofpel in prifon.For as it is certain that none can be
faved without the faith of Chrift, fo it is probable that this faith is preached to
many Pagans and Siracens after this life, in thofe receptacles of fouls unto
falvation , and that they arc kept in thofe receptacles , as in a common pn Ion,
untill the time comes when the great Judge fhall examine ourafli- ons. To which
opinion LnHantim^ Ireneu/, Clemens, Ter- tullian , Amfim , Ambroft , and many
more Chriftian writers do affect. But thofe fouls which are impure , incontinent,
depart wicked, do not enjoy fuch happy dreams, but wander full of moft hideous
Phantafmcs, and in worfei paces , en- joying no free knowledge but what is
obtained by concef. fion, or manifeftation , and with a continuall flcfbly defire
are fubjeded by reafon of their corporeall corruption to the fenfeof pain, and fear
fwords, and knives. Thefe without doubt Homer Teemed to be fenfible of, when
in the eleventh book of haOJffeshe brings in the mother of V/jfles bang
dead.ftanding neer to him offering facrificc.but neither know- ing him or (peaking
cohim,whilft be with his fword drawn did keep off ghofts from the blood of the
faciifice. But after that Tjrefia the prophetefs advifing of her, (he hadj tailed of
the lacrificc , and had drunk the blood , (hcprcfcntly knew her fon , and crying
fpake to him. But the foul of TjreJU the propheteffe, notwithftanding the drawn
fword, even be- fore (he called the bloud, knew Vl> f" ,and fpake to him, and
(hewed him the gholl of his mother Handing neer to him. Whatfoevcr vices
therefore fouls have commuted in the bo- dies unexpiated in this hfe,dtey are
conll rained carrying the habits of them along with them, to purge themfelvcsof
them in hell, and to undergo punifliment for them ; which the Poet explains in
thefe verfes ; When t Book III. Of Occult 'Pbilofopby . When they die , Then
doth not leave them all their miferj . They having not repented of their crimes ,
Adnfi no'to be punifh d for their mijpent times • For as the manners and habits
of men are in this life,fuch affections for the moft part follow the foul after death,
which then calls to mind thofe things which it did formerly do in its life , and
then more intently thinks on them , for as much as then the divers offices of life
ceafc, as thofe of nouuihmg, growing, generating, and various occupations of
(enfes , and humane affiirs.and comforts,ind obftaclesof a groffer body. Then arc
reprefented to the plantaftick reafon thofe fpecies, which arc fo much the more
turbulent and furious, by how much in fuch fouls there lies hid an intellcfluall
fpaik more or lefle covercd,ot altogether extinft into which arc then by evil fpirits
conveyed fpccies either moft falfe, or terrible: whence Slow it is tormented in the
concupifcile faculty, by the concu- pilcence of an imaginary good, or of thofe
things which it did formerly affeft in its life time, being deprived of the power of
enjoying them, although it may feem to it felf lome- times almoft to obtain its
delights, but to be driven from them by the evil fpirits into bitter torments , as in
the Poets, Tan~ tains from a banquet , Sardanapalus from embraces , Afidas
from gold, SiJjpbm from power ; and they called thefe fouls hobgoblins, whereof
if any taking care of houfhold affairs lives and inhabits quietly in the houfe , it is
called a houfliold god , or familiar But they are moft cruelly tortured in the
irafcible faculty with the hatred of an imaginary evil, into the perturbations
whereof, as alfo falfe luipitions , and moft horrible Phan: lfmes they then fall, and
there arc reprefented to them fad reprefen cations ; fometimes of the heaven
falling upon their head , fometimes of being confumed by the violence of flames,
fometimes of being drowned in a gulfe, fometimes of being fwallowcd up into the
earth.fome- timesof being changed into divers kinds of bealts. fometimes of
bcinacorn and devoured by ugly monilers, fometimes of ^ being 480 Of Occult
Thilofophy. Book 1 1 1. being carried abroad, through woods fcasfirc,air,and
through feariull infemall places , and fomccimes of being taken , and tormented
by devils. All which wc concave happens to them after death no otherwife then in
this life to thofe who are taken with a phrenfie, and fomc other melancholy
diftemper, or to thofe who are affrighted with horrible things feen in dreams ,
and are thereby tormented , as if thefe things did really happen to them .jvhich
truelyare notreall. but only fpecies of them apprehendedjin imagination : even
fodo hor- rible reprefentations of fins terrific thofe fouls after death as if they
were in a dream and the guilt of wickcdncfs drives them headlong through divers
plices ; whith therefore Orphan calls the people of dream?, faying, the gates of
Pluto cannot be unlocked ; within is a people oi dreams ; fuch wicked fouls
therefore enjoying no good places, when wandrirg in an Aeriall body .they
reprefent any form to our fight , arc called hags,and goblins, inoffenfive to them
that arc good, but hurt, full to the wicked, appearing one while in thinner
bodies.ano- ther time in gro(Ter,in the fhape of divers animals, and mon- fters ,
whofe conditions they had in their life time , as lings the Poet, %he» divers
farmland /tapes of brutes appear ‘ ■/£> For he becomes a tjger, firine, and bear, A
skalie dragon, and a henejfe. Or doth from fire d dreadful! noife exprefe; He
doth traufmute him/elf to divers U okj, T 0 fire.Wi/d beafis^nd into running
breokj. For the impure foul of a man , who in this life comrafled too great a
habit to its body . doth by a certain inward af- feflion of the elementall body
frame 'another body toil ftlf of the vapours of the elemenrs,refrcfiiing as it were
from an eafie matter as it were with a fuck, that body w hich is con- tinually
vanilhirgj to which being moreover er.Caved as to a pn ton, , and fenfible
inftrument by a certain divine Law , doth in it futrer cold, and heat, and
whatfoever annoys the body, fpirit, * ok 1 1 1. Of Occult Thilofophy. 481
fpirit, and fcnfe, as ftinks, howlings, wai lings, gna£hing of the
teeth,ftripes,tearings,and bonds,as Virgil langj • And therefore for their crimes
They muft he punifb'd, and for mifient times Mufi tortures feel ; fame in the
'binds are hung. Others to cleanfe their fiotted fins are flung Into va.fi gulfes,or
purg'd in fire • And in Homer in his Tfecjomancj Alcinous makes thisrcla- tionto
VljJfes, Of Tjtius the dear darling of the earth, tVe fatv the body firetch'd nine
furlongs forth es4nd on each fide of Whom a vultur great gnawing his bowels —
• Thefe fouls fometimes do inhabit not thefe kinds of bodies only, but by a too
great affeftion of flcfli and bloud tranf- mute themfclvcs into other animals , and
feifc upon the bo- dies of creeping things , and brutes , entering into
them, what kind foever they be of , poffefliog them like Demons. 'Py that or as
is of the'lame opinion , and before him Trtjute - 1 «/?*/, afferting that wicked
fouls do oftentimes go into creep- ing things, and into brutes, neither do they as
eflcntiall forms vivifie and inform thofc bodies, but as an inmate dwell there
asinaprifon, or ftand neer them by alocall mdiftance as an internail mover to the
thing moved ; or being tyed 1 to them are tormented, as Ixion to the wheels of
ferpents, Syfiphus to a ftone ; neither do they enter into brutes only, but
fometimes into men, as we have fpoken concerning the fou l of Nabaoth which
went forth a lying fptrit in the mouth of the Prophets. Hence feme have affected
that the lives , or fanes. jjf wjW men going into the bodies of fome men, have
diftu bed them, and fomeumes flew them. Which is morefortunately granted
unto blcfled fouls that like good Angels they fljould dwell m us, and enlighten us,
as we readof Efias, that he being taken from men his fpirit fell npon Elifba :
and elfewhere we read that God took of the fpirit which was in Mofit , and gave it
to 70. men. Here lies a great fecret , and not rafhly to be re- vealed. Sometimes
alfo ( which yet is very rare ) fools are driven with fuch a madnefs that they do
enter the bodies not only of the living, but alfo by a certain hellilh power wander
into dead Catkaffes , and being as it were revived commit horrid wickedneffes ,
as we read in Saxo grammatics, that jifninu and Jfmundiu two cerrain men vowed
one to the other , that he that fhould live longed fliould be buried with him that
was firft dead : at length tslfuitsu being firft dead, is buried in a great vault with
his dog , and horfe, with whom alfo e Afmundm by rcafon of his oath of
friendlhip , fuffered bimfclf to be buried alive , ” ( ■/£> meat which he fhould for a
long time cat, being brought to^fimj in procelfe of time Eri- cas King of Suecia
paffingby that place with an army .breaking up the tomb of jifuittu ( fuppofing
that there was treafure) the vault being opened , brought forth jlfmands : whom,
when he faw having a hideout look , being fmeared over with filthy corrupt blood
which flowed from a green wound ( for UL lilg I v T I TV M y 111 IHV ftrugling
his right ear ) he commanded tym to cell* him the caflie of that wound .• which
he declares in thefe verfes ; Why doth my vifage van you thus amaze ? Since he
that lives amongft the dead, the grace Of beauty needs mnfilcofe; I knoVr not yet
' : What daring Stygian feirtd of Afuit T he ffirit fiat from bell, who there did
eat \ A horfe , and dog, and being with this meat N otyetfu ffic’d, then fet his
claVes on me , 'PmU d off my cheek. mine eor^ond hence you fee ’ My ugly
jwoundedjnanoled bloody face ; y This monfirous IVight returned not to his place
Without receiv'd revenge 5 / presently His head cut off/md Wth a flake did I His
body thorough run Pan- Book II I. Of Occult fPbiloJophy, 4 'TauftniM tels a
ftory not unlike to this, taken out of die interpreters of the Delphi ; vU.. that there
was a certain in- fernall Demon, which they called Eurinomus , who would eat the
flelh of dead men , and devour it fo that the bones would fcatce be left. We read
aifo in the Chronicles of the £rete»- fuws, that the ghofts which they call
faccluuut were wont to return back into their bodies, and go in to their wives ,
and lie with them ; for the avoyding of which, and that they might annoy their
wives no more.it was provided in the common Inures that the heart of them that
did arife fliould be thraft thorow with a nail , and their whole carcaflc be burnt.
Thefc without doubt are wonderfull things, and fcarce credible, but that
thofelawes, and ancient Hillories make them credible- Neither is it altogether
ftrange in Chriftian Religion that ma- ny fouls werereftored to tueir bodies,bcforc
the univerfall rc- furre&ion. Moreover we beleeve that many by the fingular
favour of God are togethec with their bodies received to glory, and that many
went down alive to hell. Aod we have . heard that oftentimes the bodies of the
dead were by the de- vils taken from the graves, without doubt for no other ufe
then to be imprifoned, and tormented in their hands. And to thele prifons and
bonds of their bodies there are added alio the polfellions of moftfilthy and
abominable places, where are tsEtntan fires, gulfesof water, the Qukings of
thunder, and lightening , gapings of the earth , and where the region is void of
light , and receives not the rayes of the Sun , and knows not the light of the Stars,
but is alwayes dark. Whi- ther Vljfttt is reported in Hvmer to come,when he lings.
484 Of Occult (Philofopby. Book 1 1 1* know them teftify in g the fame. Alfo
Saxo grammatics teiis of greater things then thefe of the Pallace of Gerutkus, and
of the cave of V garthilocus : Alfo Tlinj, Solium, Pythias Cltarchttt, of the
wonderfull prodigies of the Northern fea* of which Tacitus alfo in his hiftory
oiDrufus Ihewcs that in the German fea there wandred fouldiers by whom divers
mi- raculous unheard of things were feen, w't. the force of whirl- pools, unheard
of kinds of birds, fea monfters like men and beafls ; and in his book of qermany
he tells that the Hdduft. ans, and tAxions, who had the face of men, but their
other S arts were equall to beaft?,did dwell there. Which without all oubt were
the works of ghofts and divels. Of thefe alfo Clou, dianus long time fince fang,
In th' extrtam bounds of Fraud -here is a place, Eucompaffd by the fea, Where in
bis race Fame faith Ulyflcs having t aft id blood, Afecret people did dejery ,
Where loud And moumfu/l plaints were heard of irandrino fbir its Which did the
country people much affright. Ariftotle relates of the <AEoli<m Hands ncer Italy,
that in Lipara was a certain tombe, to which no man coiild go fafe by night, and
that there were Cymbals and flirill voyces with certain abfurd loud laughters ; alfo
tumults and empty lowuis made.as the inhabitants did ftrongly aver; and that up-
on a time a certain yong man being drunk went thither, and about night fell
afleep neerthe cave of the tombe, and was alter the third day found by them that
fought him, and was taken up for dead ; who being brought forth, the folemnities
of the funeral 1 being ready, fuddainly arofc up, and told in order, to the great
admiration of all, many things which he had feen and fuffered. There is alfo in
XovergU a certain mountain moftdreadfull of all, cirrounded by the fea, which
commonly is called Hethelbergins , repre fen ting Kell, whence there are heard
great bewaiimgs, howlings, and fcritchings a mile round about, and over which
great vulters and moll black Book III. Of Occult ’Pbilofoply . 't • s m ♦ • • —i.fl *
black Crows fly, making moft horrible noyfes, which forbii any to come neer it .-
Moreover from hence flow two W taines whereof the one is moft intenfe cold,
theothermoft in- tenfc hot, far exceeding all other elements. There is alfo in the
lame country toward the Southern corner thereof a Pro. montory called NaJhegrin,
where the Demons of the pace are feen by all, in an aeriall body There is
alfo.nWW the Mountain Dolortfiu . from whence are heard dreadfull lamentations
: and in Thuringia there is a mountain called Horrifonus , where dwelt Sylvan* and
Satjrs,zs fame and experience teacheth, and faithful! writers ttft.fie. There are in
divers Countries and Provinces fuch like miracles as thefe. I will not relate here
thofe things which I have feen with mine eves, and felt with mine hands, leaft by
the wonderful admi- rablenes &ftrangenefsof them I (hould by the incredulous be
accounted a lyar. Neither dol think it fit to pafs by what many of our age think
concerning the receptacles offouls, not much differing from thefe which wehave
now fpoken of : of which Tertullian in his fourth book againft the herefies of
Marcion faith, It is apparent to evey wife man, which hath ever heard of the El){«»
fields that there is fome locail deter- mination, ( which is called v*br<$h«ms
bofome ) for the re- ceiving of the fouls of his fons, and that thatregionis notce-
leflial.vet higher then hell, where the fouls of the juft reft, unti he confummation
of things reftore the refutreaion of aU things with fulnes of reward Alfo -the S
Clemens a king him of thefe things, thou doft conftrain mee O Clemens to
publifh fomething concerning things unutterable: YeTTs far as I may, I will.
Chtift.who from the beginning,!* alwaies was, was alwaies through each
generation, though fecretly prefent with the godly, with thofe especially by
whomhewasdefired and to whomhe did moft often appear. Bat it was not time,
thac the bodies then being reiolved, there Luld be a refurreftion : but this rather
kerned a je®une- ration from God, that he that wasfoundjuft, ^uldemam longer
in a body, or that the Lord ftiould trar.flate him ( as weTc clearly related in- the
fcriptnrc of feme cettmn ruft men - ) \fict the like example Cod dealt with
others, who pleated him well, and fullfiliing his will were being trardued to
Picadife referved for a kingdome. But of thofe who could not fnllfill the role of
juftice, but bad fome reliqueof wicked- nett in their 8e(h, the bod yes indeed
arerefolved.but fouls are kept in good and pleafant regions, that in the
relurreftiou of the dead, when they (hall receive their bodies,being now parg- ed
by refolution, they may enjoy an eternall inheritance for thole things which they
have done well. Irenttn alio in the end ofhis book which he wrot againft the
Hereficsofthe V a! t mini- um, faith- Whereas the Lord went in the middle, of the
(ha* dow of death, where the fouls of the dead were, and after rofc again
corporeally, and
after refurredion was taken up.it is raa- nifeft that the fouls ofhis difciplesf for
whom he worked thefc things ) (houldgo to fomcinvifible place, appoynted by
God, «nd there tarry untill rhe refurredion, afterwards receiving their bodves.and
riling again perfcdly,* /• corporeally, as the Lord arofe, fo (ball they come into
the prefence of God ;foi no difciple is above his mailer ; But every one (hall be
perfed as his Matter. Therefore even as our Matter did nor nr#»<f>nr_ 'I'M'W'tX*
•Tidin' etermined by the father, which is alfo manifefted hy Jotui y after three
daics arifing he is taken up ; So alfo ought we to exped the time of our
refurredion determined by God, fore- told by the Prophets; and fo rifing again wc
(hall be taken up, as many as the Lord (hall account worthy of this honor;
LattMtiMJ Firmuums alfo agreeth to this, in that book of Divine inttitutions.whofc
title is of Divine reward; Saying, :4et no man think, that the fouls after death ate
prefemly judg- ed ; for they are all detained in one common cuftody, untill the
time comcth in which the great J udge (hall examine de- ferts ; then they whofe
righteoufnefs (hall be approved, fliall receive the reward of immortality .• but
they whofe (ins and -wickednesare deteded, (hall not rife again,' but being defti-
nated for certain pumihmenc, (hal be (hut up with the wicked the fame darknes of
the lime opinion are Anjiine, and Ambrofe, who fay th in his Enchiridion, The time
which ' fiook III. Of Occult <P bUofophy . 487 is interpoftd betwat the death of
min and the lift refarre^h- Ofi, containtth the foal in fecret receptacles ; as every
one is worthy of reft orforrow, according to th» which k obtai- ned whilft it lived
in theflelh 5 but ^v*frr<>/cinbisbook con- cerning the benefits of death, faithi;
The writing of Efdrae calleth the habitations of the fouls, ftore honfes ; which he
meting with the complaints of man (becaufe that the Juft who hive gone before,
may feera, even to the day of Judgement •&«,. for a long timer to be wonderfully
defrauded of their juft recompense of reward J doth liken the day of judgment to
a garland ; for the day of reward is expe&ed of all, that in the mean time both the
conquered may be afhamed, and the conquerors may at win the prime of viftocy ;
therefore -while the fulnes of times is expefled^he fouls expert their due
recompenfe ; pttEifament remaining for fome,, glory for Ga- thers; and in the
fame place he calleth Hella place which is not feen, which the fouls goto being
feparated from the bo- dies ; And in bis fecond book of pun and Abel, he faith,
the -foul is looted -from the body, and after the endof this life, is 'even as yet in
liifpence, being doubtful! of the judgement to come ; To thefe alfenteth that
evangelical faying, concer- ning the laft iudgment,Chrift faying in Adattbe*, iMajij
{Sail fa to met in that fa, Lord, Lord , havetoe notprofbefiedin thj nano, and in thj
name eajl out Devils ? And then l JhaU con- fers to them, that I never kntto-thom ;
by which fpeech it fee- meth to be clear, that even untill this day they were
uncertain concerning their fentence, and by the confidence of miracles which
they had performed- in the name of Jefus, whilft the? lired,to have bin in fome
hope of falvationjThercfore becaule ''the judgement of fouls isdeferted untillthe
laft day, many Theologians think that fatisfartory intciceffions may help not only
the Juftified, but alfo the damned, before the appoynted - day of itidgment. So
Trajan the Emperor was delivered from Hell by Saint Gregory, and J uftified to
falvatjonjiftongh Tome think thatfce waif notfreed from the guilt of pumftunent,
but the J uftice of'pnmfhmenr was prorogued untill the day,of judgment; But
Thomas Aquinas faith it feemeth more pro- s li 4 bablc 4 88 Of Occult
Philofophy . Book 1 1 1 table, that by the interceflions of S. grtfin, • • 1 • * fl
* ( .1 freed from thcponifhmcnt 3fcd guilt of fin ; and there are fome
Theologians who think , that by the Diriges for the dead nei- ther the punifhment
nor the guilt is taken away or defrayed, but that only fome cafe and affwagement
of the pains is pro- cured • and this by the fimilitude of a Sweating porter , who
by the fprinklingof fome water fee^tethto be eafed of the weight of his burthen ,
or helped to carry it more eafily,al- though nothing of the burthen be taken off.-
Yet the common opinion of Theologians denyeth that prayers or funerall Di-
riges do caufe any favour for the guilty within the gates of Tlnto : but feeing all
thefe things are of an incomprehenfible obfeurity , many have vainly whet their
wits in them : There- fore we holding to the opinion of AuJUne , as he faith in the
tenth book on Cenefis , do affirm. That it is better do doubt •concerning occult
things , then to contend about uncertain things ; for I doubt not but that that rich
man is to be under- stood in the flames of pains, apd that poor man in the rc-
frefhmcnt of joyes ; but bow that flame of hell , that bofom of Abraham, that
tongue of the rich man , that torment of thirft, that drop of cooling, are to be
unde rftood , it is hard- ly found out by the modelt fearcher, but by the
contentious never ; but thefe things being for this prefent omitted, wc haften to
farther matters and will difpute concerning therc- ftitution of fouls. CHAP, XIII. •
Bj ft bat wajesthe Magicians and 2{ecrcmancers do think, they can call forth the
fonts of the dead. B Y the things which have been already fpoken, it is manifeft
that fouls after death do as yet love their body which they left, as thofe fouls do
whofe bodies want adueburiall' or have left their bodies by violent death, and at
yet wander about their carkaffes in a troubled and moiit fpiric, Book III. Of
Occult ‘Philofopky. 489 fpirit, being as it were allured by fomething that bath an
af- finity with them; the means being known by the which in times paft they were
joyned to their bodies, they may eafily be called forth & allured by the like
vapours, liquors and favours, certain artificial! lights being alfo uled, fongs,
founds and fuch like , which do move the imaginative and fpirituall Harmony of
the foul ; alfo facred invocations, and fuch like, which be- long to Religion, ought
not to be negleded, byreafonof the portion of the rationall foul, which is above
nature -• So the witch is faid to have called up Samuel, and ihcTheffa/ian pro-
phcteffe in Lucan - to have caufed a carcaife to (land upright .• Hence we read in
Poets, and thofe who relate thcfc things, that the fouls of the dead cannot be
called up without blood and a carkafTc but their fliido wes to be eafily allured by
the fumigations of thefe things ; egges being alfo ufed , and milk, honey, oil,
wine, water, flowre , as it were yeelding a fit me- dicine for the fouls to reaflume
their bodies, as you may fee in Homer , where Circe at large inftrufleth Vljfet ; yet
they think, that thefe things can be done in thofe places only where thefe kinds
of fouls are known to be mod converfant , either by.rcafon of fome affinity, as
their dead body alluring them, or by reafon of fome affe&ion imprinted in their
life, drawing the foul it felf to certain places , or by reafon of fome hellifh nature
of the place } and therefore he for the punching ot purging of fouls: places of tins
kind are beft known by the meeting of nofturnall vifions and inemfions, and fuch
like Phantafmes ; Some arc fufficiently known by themfclves, as buriall places
and places of execution , and where publike (laughters have lately been made , or
where the carkaffes of the (lain, not as yet expiated , nor rightly buried, were
fon\e few veers fince put into the ground ; for expiation and exor- cifation of any
place, and alfo the holy right of bun all be- ing duely performed to the bodies ,
oftentimes prohibited! the fouls themfclves to come up, and driveth them farther
off the places of judgement ; Hence N ecromancj hath its name, . becaufe it
worketh on the bodies ot thpiead, and giveth an - fwers by the ghofts and
apparitions of the dead, and fubter- V i ■/£>: ■/£>■/£>■/£>?;• i ^ r * . ^ • • . • * • * * ' . a
• • • * , * • • '* re<\ - i • ' * ’ *: •-*;** <v -" r ' * . 7 9 • tirX : . r . *:• rany
fpirics, alluring them into the ca rkafles of the dead, Sr certain hellifh charms,
and infernal', invocations, and by deadly facrifices, and wicked oblations; fuch we
read in Lhcm of Erichthone the witch, who called up the dead, who fore- told to
Sextus T-mpej all the event of the PbarftlU* War : There were alfo in Pbigtli * a
citv of tXrcadU , certain magi- cians, priefts mod skilful in facred rites, Ic raifers
up of the fouls of .the dead : and the holy feriptures tedifie.that a certain wo-
man a witch called up SdmutU foul ; Even fo truely the fouls of the faints do love
their bodies, and hear more readily there , where the pledges of their reliques are
preferred « but there are two kinds of Necromancy , the one f»l| r d Necjomancj,
railing the carkafles, which is not done without blood. The other Sciomuncj , in
which the calling up of the (hadow only fufficcth ; to cqnclude.it worketh all its
experi- ments by the carkafes of the (lain , and their bones and mem. ben, and
what is from them.becaufc there is in thefe things a power friendly to them, ing
down of wicked fpii : and propriety verv fan fimilitude and propriety very
familiar : by whom the Tfecrt- nuuicer drengthened by their help can do very
much in hu- mane and terredriall things, and kindle unlawfull luds, caufe
drcams,difeafes, hatred and fuch like palfions, to the which alio they can confer
the powers of thefe fouls, which as yet being .involved in a moid and turbide
fpirit . and wandering about their cad bodies,
can do the fame things chat the wicked pri- nts commitjfeeing therfore they
experimentally find, that the -wicked and impure fouls violently plucked from
their bodies, -and of men not expiated , and wanting burial!, do day about their
carcafes, and are drawn to them by affinity, the witches eaffly abufe thenifb r the
effedbng of their wirchcrafcs,ilJuring devillilh charmes , by entreating them by
the deformed car- kafes difperfed through the wide, fields , and the wandering
fhadowes of thofe that wantburials , apd by theghods fenc back from Acker tn ,
and the guefts of hell , whom untimely death <1 * Book 1 1 1. Qf Occult
Tbilofopby. ~ “ death hath precipitated into Hell ; and by the horrible defire* of
the damned, and proud devils revengers of wickednefies. But he which would
reftore the fouls truely to their bodies mud firft know what is the proper nature
of the fouj from whence it went forth, with how many and how great 1 dej srees
of perfeChon it is repleniihed , with what intelligence if is fttengtbcped, by wjut
means diffufed into the body, by what harmony it (hall be compared with it ; what
affinity it hath with God, with the intelligences, with the heavens, dements and
all other things whole image and refcrablanceifholdctfc To conclude , by what
influences the bodymay be khi.f toge- ther again for the railing of the
dead,requircth all tKele thiS» which belong not to rhen'but to God only, and t6
whom Bp will communicate them,as to Elijh*i who railed up the Ton of the
Shunamite ; fo alfo Alee fa it reported to have been railed iby Hercules , and to
have lived long after; an iAfolUisufa anenfis reftored a dead maid to lire. And
hereu to be noted that fomecimes it happenethto men, that their vivify ing'fpirijc
is retraced in them , and they appear as dead and without fenfe, when as yet the
intellectual nature remained uni ted to the body, and it hath the lame form, fnd
remaineth the fame body, although the power of vivifyng CRendeth not it 'felf
into it actually , but remaincth retraced in the imipn'wfth tnc intellectual nature ;
yet it ceafeth not to be ; and alchougjb that man inay truly be laid to be dead ,
inafinuch as death is a want of a vivifying fpirit, yet js it not truly feparared ; a$d
of which is that which l>Uto reciteth in his tenth book it Republ. viz., that one
Phereus of Pamphilia lay ten dayes amongft the flain in baule , and after that he
hid been .taken away and laid to the lire two dayes,he revived and tpjd inaijy
wonderfull things which he had feen in the time' of his death ; and concerning
thefe things we have fpoken partly inthe firft book , . and lhall yet fpcak further
anon where we Ml fpeak of Oracles which come forth m a Rapture, E«afie , and in
the Agony of dying men. ' GHArP. Pi PM Of the power of maul foul , in the
mind, reafon and imagina- tion. M Ans foul confifteth of a mind, reafon and
imagination; the mind illuminates reafon , reafon floweth into the imagination:
All is one foul. Reafon unlefsitbe illuminated by the mind, is not free from
errour : but the mind giveth not light ro reafon, unlefs God enlighten, viz. the fitft
light ; for the firft light is in God very far exceeding all underftanding .•
wherefore ic cannot be called an intelligible light; but this whon it is infufed into
the mind, is made incelleduall, and can be underftood : then when it is infufed by
the mind to the reafon, it is made rationall , and cannot only be underftood but
alfo conftdered; then when ic is infufed by the reafon into che phancafie of the
foul, it is made not only cogitable, but alfo imaginable ; yet it is not as yet
corporeall ; but when from hence it goeth into th: Celeftiall vehicle of the foul ; it
is firft made corporeall, yecnot mamfeftly fenlible till it hath palled into the
elemental! body, either fimpleand Ae- rial.or compound^ the which the light is
made manifeftly vi- able to the eye ; The Chaldean Philofophers conlidcring this
progrelfe of light, declare a certain wonderfull power of our mind :viz that it may
come co paflc.that our mind beingfirmly fixed on God,may be filled with the
divine powerjand being fo replenilfi.ed with light, its beams being diffufed
through all the media, even to this groile, dark, heavy,mortall body, it may
endow it with abundance of light , and make it like the Stars, ar.d equally fhining,
and alfo by the plenty of its beams and lightnel's lift icon high , as ftraw lifted up
by the flame of fire, and can prefently carry the body as a fpirit into remote
parts. So we read of ‘Philip in the Ads of the Apo- liles, who baptizing the Enr.uch
in India, was prefently found, in Azctiu. I he like we read of Hnbacuc in 'Daniel fo
others going throogh the doers being (hut, efcaped both their keepers Book 1
11 Of Occult Tbilofopby. 4 91 Weepers and imprtfonment ; as we read of
Veter the Apoftle Tnd of Peter the Exorcift : He may the Ieffe wonder at this,
Tvho hath feen thofc famous melancholick men who walk in rheir fleepes and
paffe through places even unpaffible, and af- cend even unacceTGble places.and
excrc.feche works of thofc that are awake , which they themfelves being awake
could not do -of the which things there is no other reafon in nature, than a
ftrong and exalted imagination : but this power is m every man,& it is in the foul
of man from the root of his Crea- tion • but it is varied in diverfe men, in ftrength
and weaknefs, and is encreafed and diminifhed according to his exercilc and V1
fe by the which it is drawn forth from power into a<3, which thing he that rightly
knoweth, can afeend by his know- ledge even until! his imaginative faculty doth
tranfeend and is iovned with the nnivcrfall power, which Alchtndus,BMo *, and
Gulielmm Parifinfis do call the fenfe of nature -Vtr- ail the Ethcriall fenfe , and
Plato the fenfe of the vehicle • |nd his imagination is made mod ftrong , when
that Ether.all and Cclcftiall power is poured out upon it, by whofc bright- nefs it
is comforted, until! it apprehend rhefpec.es, notions and knowledge of true
things , fo that that which he thought in his mind, comcth to paffe even as he
thought, and lit ob- taineth fo great power, that ic can plunge, joyn and inhnuate
it felf into the minds of men , and make them certain of his thoughts , and of his
will and defire , even thorow large and remote fpaccs , as if they perceived a
prefenc objeft by their fenfes • and it can in little time do many things , as if they
were done without time ; yet thefe things are not granted to all but to thofe
whofe imaginative and cogitative power is moft ftrong and hath arrived to the
end of (peculation; and he is fitted to apprehend and mamfeft all things, by the
fplendour of the univerfall power , or intelligence and inirituall apprehenfion
which is above him : and this is chat n effa V power , which every one ought to
follow and S whS followed! the truth ; if therefore now the cower of the
imagination is fo great , that it can nuate ic felf unto whom it pleafeth, being
neither hindre 494 Of Occult Pbilofopby. Book l II. let by any diftance of time
or place, and C3n fomecimes draw its heavy body along with it, whither it
imagincthand dream- eth There is no doubt but that the power of the mind is
greater, if at any time it (hall obtain its proper nature, and being no way
opprefTed by the allurements of the fenfes,(hall perfevere both incorrupted and
like it felf ; but now for ex- ample , that the fouls abound with fo plentiful! Light
of the Cekftlall Stars, and hence , a wry great a bundancc of light redoundetb
into their bodies; fo Mofes face did Ihine , that the children of Ifrael could not
behold him by rcaion of the brightnefsof his countenance; thus St crates was
transfigured, as we read, that in light he overcame the lucifcrous wheels of
'Cb&$UR$QZoroaJles being transfigured, his body was takenup. So FJiab inA
Enoch afeended co heaven in a certain fiery chi- riot, fo Paul was rapt up into the
third heaven So our bodies after the judgement of the world, (hall be called
Glotificd ; and in like manner be rapt up, and we may fay by this means, (hall
fhine as tbe Sun and Moon; which thing that it is pof- fible , and hath formerly
been done , Avicebron the M lore, and Avicen the Arabian and Hippocrates of
Com, and all the fchool of the Chaldeans do acknowledge and confirm : More-
over it is reported in Hiftories , that Alexander the great be- ing circumvented and
in great danger in India , did (o bum in mind, that he Teemed to the Barbarians to
call forth light ; tbe father of Theodoricm alfois reported to have caft forth (parks
of fire through his whole body; the fame thing a wife man alfo delivered
concerning himfclf, fo that fparkling flames did break forth here and there even
with a noifc • neither is this power of the foul found in men only, but fome-
timesevemnbeafts, as in the horfe of Tiber uu , whofeemed to lend forth flames
out of bis mouth. But the mind is above fate in providence , therefore is not
affeded either with the influences of the heavenly bodies , or tbe qualities of na-
tural! things ; Religion therefore can only cu e it; but the «Sn m2 !° Ul “ 'c i b0VC
D3turc - Kbkh '*>”3 aCTr/ tbe K kn °r 0f ^ bod >' ard under fare, above the body
; therefore it is changed by the influences of the Book III. Of Occult Tbilofophy.
the heavenly bodies, and affeffcd by the qualities of natural! and corporeall
things : now I call the fenfirivencfcof the fool, that vivifying and rectifying power
of the body,the original! of the fenfejjthe foul it felf doth manifeft in this body its
fcnfi- tive powers and pcrceivcth corporeall things by the body, and locally
moveth the body , and govemerh it in his place, and nourifheth
it in h body. In this fenficivenefc two mod princi- pal powers
prcdommateji/ic.one which is called the Phancafy, or imaginative or cogitative
faculty, of whofe power we have already fpoken , where we have handled the
paflions of the foul; the other which is called the fenfe oi oature,of the which alfo
we have fpoken , where we made mention of witch- craft. Man therefore by the
nature of his body is under fate ; the foul of man, by the fenfitivenefs inoveth
nature in Fate, but by the mind is above face, in the order of providence ; yet
teafon is free at its own choice ; therefore the foul bv reafon afeendeth into the
mind, where it is replcnifhcd with divine light ; fometimes it defeendeth into
fenfitivenels and is af- . felted by the influences of the heavenly bodies , and
qualities of naturall things , and is diftralted by the pafllons and the encountring
of fenfiblc objects ; fometimes tire foul revolveth it felfe wholly into
reafon,fearching out other things either by difeourfe , or by contemplating it felf ;
for it is poffible, that that part of the reafon , which the P eripdttticks call the pof-
fiblc Intellect , may be brought to this , that it may freely difeourfe and operate
without converfion to hi* Vhantafmes; for fo great is the command of this
reafon , that as often as any thing incurreth either into the mind, or into the
fenfitive- # neb, or into nature , or into the body , it cannot paffe into the
fou^unlefs reafon apply it felf to it ; by this means the foul perceiveth it felf
neither to fee, nor hear, nor feel, not that it fuffereth any things by the externall
fenfes , untill cogitative reafon firft apprehend it ; but itapprehendeth it when it is
at leafure, not when it earncftly gapeth after another thing , as we manifcftly fee
by thefe who he^dnot thole that they meet, When they more ferioufly think on
fome thing clfe. Know therefore that neither the fuperiour influences, nor naturall
affeClions SmSle'S^taw’ proved'by their Martyrdom : So ■/£> Philofopher of ^Utrs
, who , who by the the command of Nicccrnntt, a tyrant of Cjfru, being call into a
concave ftonc ncglcding the pains of his body , while he was pouoded with iron
pcftils , is reported to have laid r pound , pound the (hell of Anafarchtu , thou
nothing harteft Anafarchu* himfelf: The tyrant commanded his tongue to be cut
off, but he with his own teeth did bite it off, and did /pit it in the face of the
Tyrant. CHAP. XLIV. Of the degrees of fouls , and their definition *r
Immortality. T He minde, becaufe it is from God !or from the intelli- gible world,
is therefore immortal and eternal ; but rca- on is long-lived by tic benefit of its
cckftial original from the Heaven ; but the fcnficive becaufe it is from the bofomc
of the matter and dependeth onfublunary nature, is fubj’cdtto deftrudioaand
corruption: therefore the foul by its minde is immortally by its Reafon long lived
in its etherial vehicle, but rcfolvable unlefs it be reftored in the circuit of its new
body; therefore it is not immortal, unlds it be united to an im- mortal mind:
therefore the fenfitivenes of the foul or the fen fi- tive or animal foul, bccaufc it is
produced out of the bofomc of a corporeal matter, the body being refolvcd,
peiiihcth to- gether with it, orthe(hadow thereof rcmaineih not long in the
vapours of its refolvcd body,partaking nothing of immor- tality , unlefs it be alfo
united to a more fublimed power; therefore the foul which is united to the minde,
is called the Soul (landing not falling ; but all men obtain not ibis minde,
bccaufc 496 Of Occult ThiUJophj. Book III Tffeftions.nor fenfations , nor
pafllons either of the mindoc bo<S nor any fenfible thing whatever, can work
orpe- netra e into the foul unlefs by the Judgement of reafon it (elf. Therefore
bv its , not by any cxtrinfecal. violence , can TWtCf y v rt_, „ tvKirh thin? rven in-
Book 1 1 1. Of Occult Thilofophy. becaufc ( as Hermes faith ) God would
propound it as it were a prize and reward of the fouls, which they that fhall
negieft, being without minde, fpotted with corporeall fenfes, and made like to
irrational creatures,are allotted to the fame deftrudion with them, as EccleJUJles
faith there is the fame definition ofman and hearts, and the condition of both is
equal! ; asmandieth, foalfo they dye, yea they have all one breath, fo that man
hath no prchcminence over a heart • thus farhe. Hence many Theologians think,
that the fouls of men of this kinde have no immortality after they have left their
body, but an hope of the refurretion only, when all men (hall be reftored. tsluJUn
relateth that this was the hcrefie of the Arabians, who affirmed that the fouls
perilhed toge- ther with their bodies j and in the day of judgement did arife
again with them; whofoever therefore being upheld by the divine grace have
obtained a mind, thefe according to the proportion of their wotks become
immortal(as Hermes faith ) having comprehended all things by their
underftanding, which are in the earth, and in the fca,and in the Heavens, and if
there be any thing befides thefe above heaven, fo that they behold even
goodnefs it felf: but they who have lived a middle life, though they have not
obtained the divine intelligence, but a certain rationall intelligence of it ; thefe
mens fouls,when they (hall depart from their bodies, are bound over to certain fe-
rret receptacles, where they are affeded with fenfitive powers, and areexercifed in
a certain kindof aft ; and by imagination, and the irafcible & concupifcible
vertues, do cither extreamly rcjoyce, or greivoufly lament. Of which opinion Saint
Auftin alfo was.in his book which he wrote of the fpirit and foul ; Thc wife men
of the Indians ,P erpans,±ALg]ftians & Chaldeans have delivered, that this foul
fuperviveth much longer then its bo- dy, yet that it is not made altogether
immortal, unlefs by Tran {migration. But our Theologians do philofophize far o-
therwife concerning thefe things, that although there be the lame common
originall and beginning of all fouls, yet they are diftinguidacd by the creator with
divers degrees , not only accidental!, but alfo intrinfecall, founded in their very
Kk eficnce, 498 Of Occult Tkilofojjhy. Book III. cffetcc, by the which one foul
differech from another, by that which is proper to it felf; which opinion John Scot
m Mo holdeth, and the Parifian Theologians have fo decreed in their ' articles;
Hence the wife man faith, I was an ingenuous child* and obtained a good fool, vi
a better then many others ; and according to this inequality of fools, every one is
capable in their degree, of their charge; which gift is freely given by Cod, as we
read in the GofpcI , that he gave to one five Talents, co another two, to another
one, to everyone according to his vertoe, and the Apod !e faith, he hath giver,
fomc to be Apodles, feme Prophets, force Evangelids and DoAcrs, for the
confummation of the Saints in the work of theMimftry, for the building up ol the
body of thrift ; for there are ( faith Origen ) certain invifible perfections, to the
which are committed thofe things which arc difpenfed here ppon earth, in which
there is no (mail difference, as aJfo is re- tbc mcn » wh^orc fome one attaineth
the highed degree of wifdome and dignity ; another little differed; from beads. &
feeding beadsismade half a bead, another aboumJah vertiics and in
weakh;aoothcr hath even little or nothing, & .oftentimes that little which he hath
is taken away from him, & g'vai to him that hath ; and this is the divine juftice in
the di- Itribution of gifts, that they may correfpond to the vertucsof every
receiver, to whom alfo rewards are given according to «ar works : that what
proportion there is, of gilts to gtftf, aMofdefertscodeferts, there maybe the fame
proportion ot rewards to rewards • to conclude, we mud know this, that f nob,€
foul ^h a fourfold operation ; Firft divine, by d,vine P r 0 P r *«fy ; the fccond
intellectual, by ? ,lh the intelligences- the third fourth Perfcai0 1 ° ° L f ,cs P r °P cr
eflencial cffeocc 5 the thefflSfpHoi rK- ° alUr c 1 b J conlmunion **«* the body
and S ° C ^ Ch 5 rc isnow «' k * n this whole Tf ml K d ^ e,f ° € * cc!lcm /°
wonderfull,which the foul of man, being affoaaced to his Image of divinirv whkh
he vlSZVr C " 1 2 ** ftand ”* and ™ cannot accom- piin. b, , a „„„ w : [h0UI „ y ^Sj,
hc ™ fori fore the form of all Magical power is from the foul of man Handing
and not falling. CHAP. XL V, Of S oethfajing, and Phrenfe. C Oothfaying is
that which the priefts or others were (trick- tjen withaH.and diicerned thecaufes
of things, and forefaw future things,™. when Oracles and Spirits defeend from the
Gods or from Demons upon thcm,and arc delivered by them; which defeendings
the Platonifts call the falling down of fu- perior fouls on our fouls ; and CMercuriw
calls them the fen- fesof the Demons, and the fpirits of Demons. Ofwhichfort of
Demons the Ancients called Euridee, and Python a, who, as the Ancients
believed , were wont to enter into the bodies of men. and make ufe of the voyces,
and tongues forthepre- didtion of things to come ; of which Pint arch alfo made
men- tion in his dialogue of the caufa ofdefcft of Oracles. But C ,ctro following
the Stoiriy^ affirms that the foreknowing of future things belongs only to the
Gods ; and Ptolomie th« Aftrologcr faith, that they only that are infpired with a
diety foretell particular things. To the fe Peter the Apoftlecott- fents, faying,
Prophecy ing is not made acccording to the will ol man, but holy men fpake as
they were moved by the holy ghoft. Nor that the foretellings of things to come
are proper- ly the fallings down of the Gods. 7/4<4^affirms, faying,
And tell unto tu thofe things that art coming , and we will ted them, hecuafeje
are Gods ; But thefe kinds of fallings down, or fenfes, come not into our fouls
when they are more at- tently bu'kd about any thing elfe; but they pals into them,
when they are vacant. Now there are three kinds of this va- cancy, viz. phrenfie,
extafe, and dreams, of each of which in their order. Kk 2 CHAP. 500 Of
Occult 'Philojophy. Book in. CHAP. XL VI. ** * »/ * ‘.“p* ' ” a • *• & ' *- (7/ fir
fir ft kind of phrenfie front the A Infer. P Hrenfie is an illuftracion of the foul
coming from the Gods, or Demons. Whence this verfe of Ovid, ■/£>' Cjod ii in «/,
Commerces of the throne Of (jo d 9 tbit Ipirit from above came dawn. *Plato
defines this by alienation, and binding ; for he ab- ft rafts from thofe by which the
corporeal fen fes are ftirred up, and being eftranged from an animal nun, adheres
to a du ty from whom it receives thofe things which it cannot fearch in- to by its
own power 3 for when the minde is free, and at It- berty, the reinesof the body
being loofed, and going forth as out of a clofc prifon,tranfctnds the bonds of the
munbc<?,ond nothing hindring of it, being ftirred up by its own inflati- ons, and
inftigated by a divine fpirir, comprehends all things* and foretells future
things.Now there are four hinds ofdivmc phrenfie proceeding from ieveral dieties,
viz., from the A In - /fi.from DUnyfitu, fro m^, and from Venue. The full phrenfie
therefore proceeding from the Mufes, ftirsup and toppers the mind, and makes it
divine by drawing fuperror things to infenor things by things natural. Now Mufes
are the foulsof the celcftial fphercs, according to which there are found feveral
degrees, by which there ran at trad, on oflu- penor things to inferior. The inferior
of thefe rcfembling SteSS h thofe things which are from Ir P g fm^^ PUnt5 ’
frUIK c f tr£CS ’ TOO:S * and th0fe Which are from harder matters, as Stones,
Metals, their alligation* pofleffeth thofe thh, ei which compo urded Book 1 1
1. Of Occult tPbiloJopby. compounded of the mixtion of divers nacural things
toge- ther, as Cups, and Meats ; upon this account the heart of a Mole, if any one
(hall eat it whileft it is warm, and panting, conduceth.as it is faid,to the foretelling
of future events. And Rabbi Mofes in his commentaries upon Leviticut tells, that
that firing reacheth, it devours andconfumes all that is green about it, and
deceiving the fight, cannot be taken, unlefs that firing be cut off by tneftrokeofa
dart, which being cur off, it prefently dies. Now the bones of this animal being
after a certain manner laid upon the mouth, prefentljr he whofc mouth they are
laid on, is taken with a phrenfie, and footh- faying. The third degree anfwers to
the fphear of J>«<w;This poffeffeth fubtile powders, vapours, and odours,
andoynt- ments, >and fuffumigations, which are made of thefc of which we have
fpoke above.The fourth degree belongs'to the fphear of the Sstn ; this poffeffeth
voyces , words, fmgings, and har- monical founds, by the fweet confonancy
whereof it drives forth of the minde any troublefomenefc therein, and chears it
up. Whence Hermes , Pythagoras, Plato , adyife us to com- nofe a difeontented
mir.de, and chear it up by ringing and harmony. So Timothei is is faid to have
with founds ftirred up King Alexander to a phrenfie : fo the Prieft Calamt( Jure-
Hus Angst fists being witnefs ) was wont at his plcafure by a certain thrill
harmony to call himfelf forth out of his body into a rapture, and extafie ; ot thefe
alfo we have before fDoken The fitft degree is anfwerable to Mars, this pof-
feffeth vehement imaginations, and affcftions of the minde, conceits alfo, and
motions thereof, of a JJ which before. The fixth degree anfwers to Jupiter this
poffeffeth the of reafon, deliberations, confutations and moral purgati- ons- of
thefe wehivefpokenir. part aoove, and further we n. it fnVak afterward; - It
poffefieth alfo admirations, and 501 pafs all their own aflions .• whence then
the minde it felf be- ing free, and expofed to a diecy only, whether to any God,
or Demon, doth receive fupernal, and divine inflaencies, viz.. thofe concerning
which it did deliberate before. So we read that the Sybils, and the Priclts of *Pjtbia
were wont to re- ceive oracles in the caves of ] rtf iter, and Apollo . Thefeventh
degree refembles Saturn ; this poflefleth the more fecretln- telligencies, and quiet
contemplations of the minde. I call here, the contemplation, the free perfpicacity
of the minde, fufpended with admiration upon the beholding of wifdom.For that
excogitation which is made by riddles, and images, is a cer- tain kind of
fpeculacion, or difeourfe belonging to Jupiter, and not a contemplation. The
eighth degree refembles the ftarry heaven ; this obferves the (ituation, motion,
raies, and light of the ccleftial bodies .* it poflefleth alfo images, rings, and fach
like, which arc made after the rule of celeflials, as we have above fpoken. The
ninth degree anfwers to the primttm mobile, viz* the ninth fphear, as the very
univerfe .• this pof- fefleth things more formal, as Numbers, Figures, Charafters,
and obferves the occult influcncies of the intelligences of the heaven, and other
myfleries, which becaufc they bear the effi- gies of ccleftial dieties, and invocated
fpirits, eafily allures Dijhape the member /, and the winding- Jbeet Vnloofe
And in an other place in the fame book. Te garlands loofethe feet y Wth water
clean Let them be fprinhjed, and the Laurel green Be taken offfrow th' hands ,
and ever] line And Charaticr be blotted out ook III. Of Occult Tbilofophy.
3°5 Of thefe we hive fafficiently treated already , and (hall afterwards treat
further of them. CAAP.XLVII. Of the fecondkinde from Dionyfius. N Ow
thefccond phrenfie proceeds from THonjJias ; this doth by expiations exterior,
and interior, and by con- jurations, by myfteries, by folctnnities, rites, temples,
and obfcrvations divert the foul into the mind, the fupieam part of it felf, and
makes it a fit and pure temple of the Gods, in which the divinefpirits may dwell,
which the foul then pof- fcffing as the afTociate of life, is filled by them with
felicity, wifdom, and oracles, ;not in figns, and marks, or conje^ures, but in a
certain concitation of the mind, and free motion : So Bacchus did foothfay to the
Bcotians, and Epimtmdes to the people of Corns, and the Sybil Erithe a to the
Trojans. Sometimes this phrenfie happens through a clear vifion, jome- times by
an exprefs voyce -• So Socrates was governed by his Dcmon,whofc counfel he did
diligently obey/whofe voyce he did often hear with his ears, to whom alfo the
rnape of a De- mon did often appear. Many ptophecying fpirits alfo were
wonttolhew themfelves, and be alfociats with the fouls ot them that were purified
; examples ol which there are many in facred Writ, as in Abraham, and his
bondmaid Hagar, \n Ja- cob, Gideon , Elias, Tobias, Daniel, and many more .
Adam had familiarity with the Angel Ravel. Shem the fon of ?(oab With fophiel-,
Abraham with Zadkjel : Ifaac and Jajob with Telitl ; Iofeph, Iofbua and Darnel with
Gabriel-, MofesmA Metattroa : Elias with Malhiel ; T obias the yonger with Ra.
pha<l; David with Cermet ; Masmoah with ThadoehCmez with Cerrel; Ezekiel with
Ha/mael-, Efdras Solomon with Michael. Sometimes the fpirits by vertue of the
fouls enter into, and feife upon organical bodies, whethcr ot brutes or men, and
ufingthc fouls thereof as thcba(is,u«er Kk 4 - ^ 1 5°4 Of Occult Tbilofophy.
Book 1 1 1. voyces through organical inftruments, as is manifeft in Baa.
lamtAfrs, and in Saul, on whom the fpirit of the Lord fell and Prophecyed. Of
thefe Apollo in his anfwers in Porphyry thus ; . r J J Phebeanfulgor charmed, did
from on high Come down, and through pure air was fileratj Couvejed ; came into
Jonh well purified With a fonorout breath , a vojce uttered Through a mortal
throat CHAP. XLVIII. Of the third kind ofpbrenjit from Apollo. N Ow the third
kind of phrcnfie proceeds from Apollo wt. from the mind of the world. This doth
by certain iacied my series, vows,(acrifices > adorations, invocations & cct- tim
Ucred arts, or certain fecret confedions.by which the fpi- nts of their God did
infufe vercue.make the foul rife above the mind, by joyningit with dietics, and
Demons : fo we read concerning the Ephod.which being applied.thcy did prcfently
prophece : fo we read in the books of the Senats in the chap- ters of Eleazar , that
Rabbi Ifrael made certain cakes , writ upon with certain divine and angcl call
names, andfoconfe- crated, which they that did eat with faith, hope, and charitic,
did prefer.tly break forth with a fpirit of prophccie. We read in the fame place that
Rabbi Johena the fon of Joch.thad did af- ter that manner enlighten a certain rude
countryman, called Eleanor , being altogether illiterate , that being compaffed
about with a fudden brightnefs, did unespeftcdly preach fuch high mj Iteries of
the Law to an alfembly of wife men, that he did even 2; ton i lb all that were neer
him. And it is reported of a certain man called Hervifcu, an Egyptian, that he was
endowed with fuch a divine nature , that at the very fight oi images that hadany
diety in them, he was forthwith furred up • up with a kind of a divine phrenfie.
We read alfo in the fcrip- ture , that when Saul was amongfr the Prophets , the
fpirit of the Lord came upon him, and he prophecied,and when It went forth from
the affembly of the Prophets, he ceafed to prophefie ; the fame happened to
thofe officers which Saul fent to catch David : who when thev faw the company of
the fent to catch David ; who
when they faw the company of the Prophets, and Samuel Handing in the midft of
them, received the fpirit of the Lord on them, and prophefied aifo. So great is the
abounding of divine light oftentimes in the prophets, taken with a divine phrenfie
, that it alfo feifeth on them that are neer them, and makes them have the fame
fpirit of phren- fie: It is not therefore incredible, that an ignorant man ftiould
prcfently be made wife, and again that a wife man become ignorant ; for there is
a certain artfknown but tofewj of inr forming, adorning,& illuftrating a pure
mind.fo that it fiiould K refcntly be recovered out of the darknefs of ignorance,
and rought to the light of wifdom : and on the contrary .there is a way by
certain hid fecrcts.to make them that have unclean, and unbelieving minds to
become ignorant again, although for the prefent they are learned and wife. Mans
mind alfo, efpccially that which is fisnpie, and pure.may ( Af ule'ms being witnefs
) by fome facred, and myfteiious recreation , and ap- peafing.be fo brought into
a fleep , and aftonied , that it may forget things prefent fo utterly.as to be
brought into its divine nature, and lo be enlightned with the divine light , and in-
fpired with a divine phrenfie that it may foretell things to come , and withall
receive the vertue of fome wondcrfull effects. Whence J.tmblicm faith, when the
prophets are in- fpired with a diety , they feat nothing , for they go through
wayes unpayable , and are carried into the fire without any hurt, and paffe over
rivers. So we read of certain caves, as of tApoUo, Tropbonitis, the three footed
ftools, dens, foun- tains , lakes, and fuch like, that were confecratedtothegods
after this manner, or nude bv that myft.-rie, that from thence the priefts might
draw the fpirit of ptophccymg, as Jumbhcus in Porpbjrie: The Sjii/l ( faith he ) in
Delphi was .wont to _re- ceive Uod after two wayes : either by a fubcul fpirit, and
hre, which ccive m 506 Of Occult Thilofophy. Book 1H- which did
break forth fomewhere out of the mouth of the cave , where (he fitting in the
entrance upon a brazen three footed (tool dedicated to a diety , was divinely
infpired , and did utter prophecyings ; ora great fire flying out of the cave did
cirrour.d this prophetefs, ftirringher up. being filled with a diety , to prohbefie ,
which infpiration alfo (he received as (he fate upon a confecrated feat, breaking
forth prefently into predictions. Moreovet there was a prophetefs in Brunch*
which fate upon an extree, and either held a wand in her hand given to her by
fome diety , or wa(hed her feet, and fometimes the hem of her garment in the
waters, or drew the vapour of fire from the waters. By all thefe (he was filled with
divine fplendour, and did unfold many Oracles. We alfo read that in the country
of Thracia there was a certain palfage confecrated to Bacchus, from whence
predidions,and Oracles were wont to be given.- the Priors of whofe temples
having drank wine abundantly did do flrange things. Amongft the clarions alfo ,
where the temple of Clarius Apollo was, to whom it was given to utter divine
things , they having drank much wine did flrange things. There was alfo a
propheticall fountain of Father Achaia, conflicted before the temple of Ceres ,
‘where they that did enquire of the event of the fick did let down a glafs by
degrees tied to a fmall cord , to the top of the water , and certain Applications
and lumes being made, the event of the thing did appear in the glafs. There was
alfo noc far from Epidaurus a City of Laconia a deep Fer, which was called the
water of Juno, into which cakes of com being caft, anfwers were given, fortunate,
if the waters did quietly retain what was caft in ; but unhappy , if they did as it
were,(corning of them , caft them back. The like they fay do the caves of vAitna ,
into which money or facrifices did (hew the fame prefage of good or ill, by being
retained , or rejeded. The like things reports ‘Dion in his Romane Hiftory, in a
place which they call the Njmphs : where Frankincenfc being caft into the flames ,
Oracles were received concerning all thofe things which he did defire to know ,
efpecially con- cerning death , and thofe things which belonged to marri- age*.
Book III. Of Occult mio/opJy. 507 ages. Wonderfull a!fo is that which Ariftotle
relates of a cer- tain fountain of the Palifcatis of Sicilia , to which they that did
take an oath did go, and whatfoever they did affirm upon oath writ it upon
tables,which they caft into the fountain. If thofe things were true, the tables
would fwim ; if falft, fink ; then fire coming fuddenly forth burned him tbac was
perjured into afhes. There was alfo in the City Dodona an Oak, which alToon as
any one entered in to receive an anfwer, did forth- with move, and make a found ;
there was alfo a Itatue holding a wand , which did ftrtkc a bafon , whereby the
bafon made anfwer by moderated ftrokes. Whence it is read in the Epiftlc of
Auftnsu to Pastlintu, Anftters did give the Dodonean brafs, With moderated
Jfrokes ; fo docile t'was. CHAP. XL1X. Of thefettrth ki*de of Phrettfie,from
Venus. ' / J N Ow the fourth kind of Phrenfie proceeds from Vessm, and it doth
by a fervent love convert , and rranfmute the mind to God , and makes it
altogether like to God, as it were the proper image of God ; Whence Hermes
faith , O Afclepisu ! Man is a great miracle, an animal to be honoured and
adorcdjfot he paffeth into the nature of God, whereby he becomes God :He
knows the tife of Demons , and he knows himfelf to have his originall with them,
deforting the part of his humane nature in himfelf, having a lure confidence of
the divinity of the other ; The foul therefore being con- verted , and made like to
God , is fo formed of God, that it doth above all intellea, know all things by a
ccrtiin efTential conttaft of Divinity : therefore Orpheus defcribes love to be
without eyes, becaufe it is above the intelleft Now then the foul being fo
converted into God by love, and foblimated above the intelWhiall fpear, doth
betide that it hath by its in- tegrity obtain'd the fpirit of, prophetic,
fbnKtimes^vrork Of Occult Tbilofoply. Book 1 1 1. wonderful! things , and
greater then the nature of the world can do, which works are called miracles. For
as the heaven by its image , light, and teat, doth thofe things, which the force of
the fire cannot do by its natnraH quality ( which in tAlchymie is moft known by
experience) fo alfo doth God by the image and light of himfelf do thofe things ,
which the world cannot do by its innate vertue. Now the image of God is man, at
leaft fuch a man that by a phrenfie from Vtnut is made like to God.and lives by
the mind only, and receives God into himfelf. Yet the foul of man according to
the Hebrew Doftors and Cabalifts, is defined to be the light of God , and Created
after the image of the word , the caufe of caufes, the firft example, and the
fubftance of God, figured by a feal whofe Chauffer is the eternall word. Which
Mtrcttrint Trifmegiftut confidering, faith, that fuch a man is more excellent then
they that are in heaven, or at leaft equall to them. CHAP. L Of rapture, and
extajie, and foothfoingt&hich happen to them which are taken with the falling
fckneft, or with a fwoune, or : i 'ft them in agonic. 'iy-G . " A Rapture is an
abftraflion, and alienation, and an illu- ./ \ (t ration of the foal proceeding from
God , by which God doth again retraS the foul being fallen from above to Wl i
from hell to heaven. The caufe of this is in us a conti* nuall contemplation of
fublime things, which as far as it con- joyj?* wi|p a profound inteefion of the
mindjthe foul to incorporeal wifdom,doth fo far recall it felf with its vehement
agitations from things fenfible and the body , and ( a$ T^Uto fairh)iD iuch a
manner fomerimes, that it even fic:h out of the body, and fcemeth as it were
diffolved ; even as jhtilUit re P?rterh concerning a Prieft of Cdbms <( of whom wc
have made mention before) he lay (fcuh he) moft like un- to ive muft k lions, )
fc is loofcd J tim< fb 5 id Of Occult (philofopbj. Book III. where , and
faileth not any where , for it is every where, and continaally ; and C uero * n W*
book of Divination faith, nei- ther doth the foul of man at any time divine , when
it is fo looted that it hath indeed little or nothing to do with the bo- dy ; when
therefore it'lhall attain to that ftate , which is the fopream degree of
contemplative perfection , then it is rapt from all created fpecies, and
underftandeth not by acquired fpecies , but by the infpe^ion of the Ideas , and it
knoweth all things by the light of the Ideas : of which light 'Plate faith few men
are partakers in this life ; but in the hands of the gods, all.-alfo they who are
troubled with the fyncope and falling ficknefs , do in fome manner imitate a
rapture, and in thefe fickneffes fometimes as in a rapture do bring forth
prophefie, in which kind of prophefying we read that Hercules and many Arabians
were very cxrellent.and there arc certain kinds of foothfcy ings, which arc a
middle betwixt the confines of naturall predictions, and fupernaturall Oracles.m.'
which declare things to come from fome excels of paflion, as too much love,
forrow , or amongft frequent fights , or in the agony of dcath.as in Statins, of the
mother of Achilles ; Nor [be without parents dear Under the glajjic gulf the ears
did fear. For there is in our minds a certain perfpicuous power, ands capable of
all things, bu: encumbred and hindred by the darknef. of the body and mortality,
but after death it having acquired immortality , and being freed from the body i:
hath a full and perfefl
knowledge. Hcr.ce it cometh to pafs , that they who are nigh to death, and
weakened b,- old age, have fometimes lomewhat of an unaccuftomed light, be-
caufe the foul being lefs hindred by the fentes, underfiandeth very acutely, and
being now as it were a little relaxed from its bands , is not altogether fubjeCt to
the body, and being as it were n-gher to the place, to the which it is about to go,
it ea'ily perceiveth revelations, which being mixed with its agonies , are then
offered to it ; whence Ambrofe in his bookol the belief of the rcfiirreChon, faith,
Whtch being free . in Book Ilf. Of Occult 'Philosophy. in the aerial motion,
knoweth not whither irgoetb.and whence it cometb ; yet we know that it
fuperviveth the body, and that it being freed, the chains of its fenfes being caft
off freely difeerneth thofe things which it faw not before, being’ in the body,
which we may eftimate by the example of thole nhofleep, whofe mind being
quiet, their bodies being as it were buried, do elevate themfelves to higher
things, and do declare to the body the vifions of things abfent, yea even of
celeftial things. 5 ,f CHAP. LI. Of Prophetical Dreams. N Ow 1 call that a
dream, which proceedeth either from the fpiric of the phantafie and intelled
united cogether, or by the illuftration of che Agent intelled above our louls, or by
the true revelation of fome divine power in a quiet and C led mind; for by this
our foul received! true oracles.and a- antly yield;th prophefies to us.- for in
dreams we feem both to Ask queftions.and learn to read and find them outjalfo
many doubtfull things, many Policies, many things unknown, and unwiihed for,
nor ever attempted by our minds,are mani- fefted to us in Dreams .* alfo the
reprefentations of unknown places appear, and the Images of men both alive and
dead, and of things to come are foretold ; and alfo things which at any times
have happened, are revealed, which we knew not by any report; andthefe dreams
need not any arc of inter- pretation, as thofe of which we have Ipoken in the firft
book, which belong to divination, not fore-knowledge ; and it com- meth topafs
that they who fee thefe dreams, for the moll S ure underfund them not ; for ( as
eAbdda the Arabian aiih ) as to fee dreams, isfromtheftrength of imagination, fo
to underftand them, is from the ftrengcbofundcritanding ; whofe intelled
therefore, being overwhelmed by. the too much commerce of the flelh, is in a
dead fleep, or its imaginative or pbantaftick Of Occult TbiloJophj. Book ill.
■/£> ^ i —i , pharuftick fpirit is too dull and unpolifhcd, that it cannot re- ceive the
fpccies and reprefentations which flow from the fol perior intelle^, and retain
them when received , this man is altogether unfit for the foothfaying by dreams.
Therefore it is neceflary, that he who would receive true dreams, ft ould keep a
pure, undifturbed, and an undifquieted imaginative -fpirit, and fo compofe it, that
it may be made worthy of the knowledge and government by the mind and
underftan ding; for fuch afpirit ismoftfitfor prophefying, and ( as Sintfitu faith) is
a moft clear glafs of all the Images which flow everywhere from all things when
therefore we are found in body, not dilturbed in mind, not dulled by meat or
drink nor fad through poverty, nor provoked by any vice of luft or wrath, but
chaftly going to bed, fall afleep, then our pure and div me foul being loofcd from
all hurtfull thoughts and now freed by dreaming, is endowed with this divine
fpirit as an inftiumcnt, and doth receive thofe beams and reprclrn- tations, which
are darted down, and fhine forth from the divine minde into it fe If ; and as it
were in a deifying glafs, it doth far more certainly, clearly, and efficacioufly
behold a!l things, then by the Vulgar enquiry of the incellefl, and by the difcourfe
of reafon ; the divine power inftrufling the foul, being invited to their fe ciety by
the oportunity of the nocturnal folitarinclsjneithcr further will that deity be
wanting to him when he is awaked, which ruleth all his aftions • whofo-
cvertherefore doth, by quiet and religious meditation, and by a diet temperate
and moderated according ro nature, pre- ferve his fpirit pure, doth very much
prepare himfclf, that by this means he may become divine, and knowing all
things: but whofoever. on the contrary, doth hnguifh with a phantaftick fp.nt,
rccciveth not petlpicuous and d.frinc* viliens, but even as the d.v.nefight by
reafon of its weaknefs, Judgethconfo- and ind - ilinai y ; and alfo when we are
overcome with wine and drunkennefs, then our fpirit being oppreffed with raS V
roafakd »s woncto appear in d u CC V VCd & WaSt ; h du,, i fcr »hich cauie^w-
Fh!4rHS ifac ^ ro P facc V as we read mThihJbetHs ) command- cd Book III. Of
Occult (Pbilofophy. ed thofc, who would receive Oracles, to abftain one whole
5*3 divine worfhip, the Gods arc wont to give Oracles ; whence Orpheus
cryethour, Thou fpirit great of prophecy Doft go to fouls that fieepfuU quietly,
And them infbire with knowledge of the Gods, tAnd makjjl themfoothfay Hence
it was a cuftome amongft the ancients, that their who ftionld receive Anfwers,
certain facred expiations and facri- fices being firft celebrated, and divine worihip
ended, did religioufly ly down even in a confccrated chamber, or at leaft on the
skins of the facrifices j of which Ceremony Virgil makes mention in thefc verfes,
Anfwers to dofStf-, iheu gifts the pritfls bad brought. Here he repoftd
onskinsofJUughtredJbtep, And under film night prepares tofleep. • | ^ • • •«' i
< ■/£> K a d And a little after he fingeth, •; • • ’ a But now S Here King Latinos
Oracles to know. They did a hundred choyce Jbeepfacrifice, And on their skins,
and ff reading fleeces ljes—~ > k • ■/£> And the rulers of the Lacedemonians ( a
sCicere faith^ were wont to lye down in the Temple at P afiphae , that they might
dream. The fame was done in the Temple of cs£fc*Upi*s, from fAom true dreams
were thought to be fentforth. And the Calabrians confuting Podaljriw the fon of
^Cjcn/aptMs^ did fleep neer his Sepulchre in Iambes slrins ; for fo doing they
were told in their dreams whatfoever they defired to know ; for the moft ahull
time for dreams is the night, when the len- 5*4 Of Occult Thilofophy. Book 1
1 1. fcs are freed from wand ring ob/eds, and meridian errourT and vain
affcftions; neither doth fear ftrike the minde nor the thought* tremble, and the
minde being moft quiet, doth ftcdfaftly adhere to theDeity;for there arc, (as
Rabbi-Johtnax in his book of Scnarours faith ) four kinds of true dreams • the
firft Matutine, which is made betwixt deep and awaking • the fccond, which one
feeth concerning another : the third whofe interpretation is fliewen to the fane
dreamer in the noflurnall vifion ; the fourth, which is repeated to the fame
dreamer, according to that which Jo/iph faith to Pharoah, But that thou halt feen
the dream belonging to the fame thine the fecond time, .t t* a fign of
confirmation; but that dream is mow lure, whn* a concerning thofe things which
one did medi tate on, and revolve in his minde, when he goeth to bed asit 11
written, Thou O King didft think upon thy bed, what ftaould become of thefc
things j but it is neaflary, that he which interpreteth other mens dreams., hath
the knowledre by the which he can diltinguilh and difeern the fimiiitudcs of all
things, and know the cuftomes of all nations, accordine to the laws which they
have received from God and his An! gels j farther this muft be known, that there
is farce any dream without fome vanity, as no grain of corn without his chaffe
which thing even the dream of Jofob the l>*tri*ch mamfefteth ; which his father
Jacob interpreted, faying - what meancth this dream, that thou haft fecn? what
(hall I, and thy mother, and thy brethren fall down andworlhip Uiee? which efta
concerning his mother, who Ihortly after h‘ C< t n ° c ' Alfo fahtnan in the
forecited book, faththefc things; and alfo Rabbi Levi affirmetb, that oo
prophetical dream can bee kept back from his effed longer tifan twenty two yean
j fo Jtftpb dreamed in the fevenreeoth year of his age, which was accomplilbcd in
the thirty ninth year of his age • therefore whofoever would receive divine
dreams, let him be well dilpofcd in body, his Brain free from vapours, and his
mind from peiturbations,and let him that day •Whim from fupper, neither let him
drink that which will wc&riate, let him have a dean and _ neat chamber, alfo exor-
li cixed 3 Book I II. Of Occult ( Vhildfophy . cized and confecrated : in the
which, a perfume being made, his temples anoynted, things caufing dreams
being put on his fingers, and the reprefentation of the heavens being put under
his head, and paper being confecrated,his prayersbeingfaid.let him go to bed,
earnedly meditating or that thing he defireth to know ; So he (hall fee mod true
and certain dreams with the true illumination of his intelleft whofoever therefore
(h*U know to joyn together thofe things which here and there we have delivered
concerning this matter in thefe books, he (hall eafily obtain the gift of oracles and
dreams. CHAP. LII. Of Lots and mark! poffeffi the further of Oracles. T Here
are alfo certain Lots having a divine power of Oracles, aud asit were Indexes of
divine judgement, being before fought for by earned prayer.and fometimes com-
manded by God himfelf to be done, as is readin Zm/,^ concerning a goat to be
offered to the Lord, and of the fcape goatjand in the book of Numbers of the rods
of the Tribes of jLrf. Now both Mofes and Iojhua did by Lots in theprcfcnce of the
Lord divide the lands, and ini bentances to . the ^tribes 10
Ifrael according to the command ° f G ° d ‘ Chrift prayers going before, did by
lot choofe Matthias into the place of pdas the traitor, fonts the Prophet when he
flying from the prefence of God did (ail to TharJ us adange- rousftorm being
raifed,was by lot found out by the ^ rine ” to be the caufe of the danger, and
being cad into the lea, the temped feafed . Cafar reports of M. Va/ennt
Proctlbts,bc. ing taken by his enemies, concerning whom it wasconfu/te whether
he (houldbe prefently burnt, or referved to another 51(5 Of Occult (pbilofophy.
Book III. did find written in the cbeftboard what ftiould come to pafr • Now all
fuch dice were made of the bones of facrifices. Now this you muft know, that the
Ancients were not wont upon every flight caofe to caft lots, but either upon
neceflity, or for fomeadvantagiousend, and thac not but with great devotion,
reverence, expiations, failing, purity, prayers, invocations, vowes, facrifices,
confecrations, and fuch like facred myfteries of religion. For thefe facrcd
ordinances were wont to go be- fore our works, efpccially to procure the divine
good will, and pleafurc, and the prefence of the divine fpirits, by whofc
difpenfation the lot being di refled, we may receive a true judgement of the
things fought for. Every one therefore that works by lots, mud go about it with a
mind well difpofed, not troubled, nor diftrafled, and with a ftrong defire, firm
deliberation, and confhnt intention of knowing that which (hall be defired.
Moreover he muft, being qualified with purity, chaftity, and holinefs towards God,
and the celeftials, with an undoubted hope , firm faith, and facred orations,
invocatc them, that he may be made worthy of receiving the divine (pi- - fits, and
knowing the divine pleafurc ; for if thou (halt be qualified, they willdifcovertotbee
moft great fccrets by ver- tue of lots, and thou (halt become a true Prophet, and
able to fpeak truth concerning things paft, prefent.and to come, of which thou
(halt be demanded. Now what we have fpoken here concerning lots, is alfo to be
obferved in the auguries of all difcernings,Mt when with fear,yet with a firm
expectation we prefix to our fouls for the fake of propHe eying forae cer- tain
works, or require a fign, as Eleafar Abrahams country- man, & Gideon Judge in
Ifratl are read to have done. There was once at Thorn a City of Acbaia in the midle
of the market a ftatue of KMercnrj, where be that went to receive any omen, did,
frankincenfe being fumed, and candles being lighted,which were fet before ir,
and that country coin being offered on the right hand of the ftatue, whifper into
the right ear of the: ftatue whatfoever he would demand , and prefently his ears
being flopped with both his hands, did make haft away from the market place ,
which when he was paft, did prefently , his Book I H. Of Occult Thilofophy.
his cars being opened, obferve the firft voice he did hear from any man for a
certain Oracle given to him. Although there- fore thefe kinds of lots feem to the
ignorant to be cafuall, or fortuitous , and to have nothing of reafon in them , yet
they are difpofed by Cod , and the higher vertues by certain rea- fons, neither
they do fall befide the intention of him that moderates them. Was not the lot in
choofmg Saul to be King of Ifrael, thought to fall upon him cafually, and fortu-
itoufly ? Yet he was before appointed by the Lord to be King; and amointed by the
Prophet Samuel. And God that ap- . . . • « a « A a i • « • n c I ^ it pom him.
inted him King.difpofed of the Lot that it (hould fall upon And thus much of
thefe. 5*7 CHAP. LIII. HoVe be that will receive Oracle s muft difpofc himfelf.
W Hofoever therefore being defirous to come to the Supream date of the
foul.goeth to receive oracles, muft go to them being chaftly and devoutly
difpofed , being pure and clean go to them, fo that his foul be polluted with
nofilthinefs, and free from all guilt. He muft alfo fo purifie his mind and body as
much as he may from all difeafes , and paflions, and all irrationall conditions,
which adhere to it as ruft to iron, by rightly compofing and difpofing thore things
which belong to the tranquillity of the mind ; tor by this means he lhall rtccive the
truer and more effiacious Uncles. Now by What things the mind is purged , and
reduced into a divine purity , we muft learn by Religion , and wifdom. For neither
wifdom without Religion , nor Religion without wifdom is to be approved off. for
wifdom ( as faith Solomon ) is the tree of life to them that lay hold on it. And
faith that it is the intention of God,or the breathings of God, where he lings. LI
3 518 Of Occult tPbilofophy. Book 1 1 1. Moft famous Mcmmins ! that tint Cod
is he. The prince of life, who reafon, which all we Call Wifdom,firfl found out.
and who hj art The l if e from troubles, darknefs Jet apart vrfnd freed, and unto
light. and peace reduc'd- He alfo underftanderh that to be a divine illuftration •’
vh&kc-Dtmocrittu thinketh that there are no men wife but they that are (truck
with fomc divine phrenfie , as was Maw that Crecenfian, whom they report
learned all things of ?«- piter, whence he had frequent converfe with God in the
mount Ida fo alfo the Athenians report that Melofaoora Eleufintu was taught by
the Nymphs ; fo alfo we read, that Hefiod when he was a Shepherd in Beotia , and
kept his flock reer the mountain He/ioot.hid fomc pens given him by the Afufet,
which having received, he prefently became a Poet, which to become fo fodainly
was not of man, but by a divine infpiration ; for God conveying himfelf into holy
fouls.makes fnen Prophets , and workers of miracles , being powerful! in work
and fpeech, as Tlato and Mercuriw affirm, and alfo Xijlsu iheTjthagorianfiy mg
that fuch a man is the temple of God , and that God is his gueft to whom aflents
our Paul, ailing man the temple of God ; and in another place (peak- ing of
himfelf,I can do all things in him that ftrengtheneth me- for he is onr power ,
without which ( as he faith ) we an do nothing; which alfo AriflotU confeffcth in
his Meteors and Ethiclts , faying , that there is no vertue whether natu- ral! or
moral! but by God ■/£> and in his fecrets he faith that a good and found intelleiS
can do nothing in the fecrets of nature without the influence of divine vertue.Now
we receive this influence then only , when we do acquit our felves from
bnreenfome impediments , and from carnall and Terrene occupations, and from
all external! agitation; neither an a blear or impure eye behold things too light,
neither can he receive d. vine things who is ignorant of the purifying of his mind,
how we muft come to this purity of mind by degrees, - neither r> neither
can anyone that isimtiited newly unto -thole myfte-. ries prefentiy comprehend
all cleeribings.but his mind muftbe accuftomed by degrees, untill the ititelleft
becomes more en- lightened, and applying it felf to divine light be mixed with'ir.
A humane foul therefore when it ftiall be rightly purged, and expiated, doth then,
being loofed from all impurity, break Jforth with a liberal! motion , and aicends
upwards, receives divine things , inftru&sit felf, when happily it feems to be
inftrufled from elfswhere ; neither doth it then need any re- inembrance, or
demonftration by reafon of the induftry of it felf, as by its mind which is the head
and the pilot of the foul , it dothjimitatingby its own nature the angels, attain to
what it defires, not by fucceffion or time,but in a moment. For ‘DavH when he
had not learning, was of a Shepherd made a Prophet , and moft expert of divine
things. Solomon in the dream of one night , was filled with the knowledge of all
things above and below. So J/aiah, Ezekiel, Daniel, and the other Prophets, and
Apoftles were taught. For the foul , ( which is the common opinion of the
Pjthogorians , and PlatoniJh)cxa by way of purification,withouc any other ftudy,
or fearching only by aneafie, and adventitious collaring on thefe intelligibles
received from above, acquire the perfed knowledge of all thing* Knbwabfe. It can
alio by an excrinfe- call expiation attain to this , as to underftand all things In-
vifibly by its fubftantiall form. For the mind is purged, and expiated by cleanfing ,
by abftinence , by penitency , by almes : and then alfo do thereunto conduce
certain facredin- ftitutions , as .{hall afterward be difcovered. For the foul is to be
cured by theftudy of Religions, and indeed thefe Which are commonly called
occulr, that being reftored to its found' ; nefs, confirmed by truth , and fortified
by divine graces^ftay not fear any riling lhakings. Li 4 CHAP. .i . J ‘ V* 1 I
5io Of Ocadt (Philofopby. Book III. CHAP. LIV. & V ,4 Jl?' Of cleanntfs,
sad bow to it obfervtd. ■/£>sr 7T7E mud therefore fird obferve deannefs in food ,
in y V work*, in affe&ions , and to put away all filthinefs, and perturbation* of
the mind, and whatfoever fenfc or fpiric 4, 1 . that offends, and whatfoever
things are in mind unlike to the xP heavens , not only if they be in mind and fpirit
, but alfo if they be in the body , or about the body : for fuch an external!
deannefs is bcleeved not to help a little to the purity of the mind. For this caufe
the Pjiharorian Philosophers being taken with the defire of Oracles, divine praifes
being celebrated, did walh themiclves in a river as in a bath, & did put on white
raymenc and linen - r for they did account wooll a prophane clothing being the
excrements of beads, and they did inhabit in a pure chamber , and altogether
unfpoctcd. In like min. ncr the Brarmanni the wife men of the Indians were wont
to waih themiclves naked in a fountain, which
is called Dirct in , their beads being fird annointed with amber drops, and
odours fit for that purpofe ; then after they were accord- ing to euftome
fufficiently dean, they were to go forth about noon, clothed in white linen, with a
white attire hiving ring* on their fingers and daves in their hands. In like min- ner
amongd the qjmnoJojbifts it was acudom to walh them- fclves thrice in a day, and
twice in the nigh: in cold water, be- fore thq- encred into the holy places. They
did alfo every day ufe linen garments every day newly waChed. We read alfo of
the manner of this kina of wafhing in Hefiod in his books of works and dayes,
where he fings* None dare Kith hands ttritoajhcd unto f fVine pour forth , nor
unto the gods abi for then they dorefufefor to be beard. Though beingpraj’d ttnu
—rr^ ovt ove s When Andelfwhere " * * J * v S m 0 /. • * wicked men the
riven do paffe by IVith hands uritoaftfd, then are the gods angry With them, and
them affiift — — Hence in Vh-gU^nea* dins fpeaks to his father, 0 Father, take
the houfb old gods, and hold' Them in thy f acred hands \tobefo bold As them
to handle after fo great fights 1 dart not till that W afb’d in ft reams mofi bright.
It was alfo a cuftome amongft the Gentiles , when they were wont to perform any
holy fervicesto the gods, to cleanle their bodies by wafhing ; and when they were
to contend with the infernall gods, fprinkling only did fufficc. Hence in Virgil
JDido , when (he did perform any lolcmnities to the gods, faith, Canfe that my
fifler tsfnn ( my nstrfe mojl dear : ) Gome, and my body HoafbHsitb water clear.
And in another place where cs£neas is brought in amongft the infernals bringing
a boogh to Tro/erpi^hc fingthus. The faff age doth .fineas keep, and wafb His
body withfrtjb Hooter * Alfe when he relates of Mifenus to be buried,!* frogs, ■/£> »
His friends he thrice did wafb with water new, And with an Olive branch , Hoett in
the dew , . He did them (prinkje jaaiwts ts " S skin garments,hoafes , utenfils,
oblations, gifts, and facri- ficcs ; the cleannefcof all which even purifies the air,
and attracts the moll pure influence of celeftiall, and divine things, and allures
the pare minifters of God, and good Demons.- although fometimes impure fpirits,
and ill Demons, as the apes of the good Demons,take upon them this kind of
clean* ncfe, that either they may be adored, or may deceive there-, fore firft of all
we muft obferve that the mind be pure , and the heart pure, and then the impure
powers cannot afccnd. CHAP. LV. Of Akftintnct , fffti/igt , chijlitj , folbarinefs,
the tranquil- lity and afcent of the mind. A Bftineoce alfo doth il obfervers
thereof a jTX . obfcrvcrs thereof againft vices, and evil Demons, and makes the
mind an unpolluted temple of God , uniting it to God. For nothing doth more
conduce to health, and tempe- rance of the complexion , then not to heap
together fuper- fluities , and not toexceed the bounds of neceflary food. Nei-
ther is nutriment to be taken that is too ftrong for nature, but rather let nature be
ftronger then the meat, as fomc affirm of Chrift.that he took meat in that
proportoin that it fhould not breed any excrement of the third concodion. Many
others alfo taking meat fparingly, enjoyed thereby health and agi- lity of body, as
Afcftt, and Eh as, who faded fortie dives* whence his face Aiincd, and he lifted
up, could eafily guide his body as if tt were a fpirir. For Magicians , and Philofo-
phers affirm that our fpirit b not as a terrene thing , or hod/ nourithed by
nutriment received through certain organs by the concodtion of meat, and drink,
but draws in their aliment like fponges through the whole body, viz., from the
thin va- pours penetranng the body on all fides. Therefore they that ddire to
have this (pint pure, and potent, let them ufe dryer meats, and -extenuate
thisgroft oody with fallings, and they nuke Book III. Of Occult 'Philosophy. 5
2 3 make it cafily penetrable , and leaf! by the weight thereof, the fpirit fhould
either become thick, or be fuffocated, let them preferve the body clean by
lotions, friftons , exercifes, and clothings,, and corroborate their fpirift by lights,
and fumes, and bring it to a pure and thin finefs. We muft therefore in taking of
meats be pure , and abftinenr , as the Tjthtrorian Philosophers, who keeping a
holy and fober table, did pre- vail their life in all temperance. The temperance
therefore of life and complexion , becaufe thereby no fuperfluous hu- mour is
bred , which may dull the phantafie, makes* that our foul oftentimes dreaming,
and fometimes watching, is alwayes fubjefled to the fuperiour influences.
Moreover the Pjibfgori- nns, if any one doth by abftinence moderate prudently
every, motion of the mind , and body , promife perpetuall health of both, and
longlife. So the Rragmmni did admit none to their colledge, but thofc that were
abftinent from wine, from flefti, and vices, faying that none could underftand
God, but they that emulate him by a divine conversation .- which alfo Phraotes in
'Pbilofiratei caught the lower Indiums. Moreover we muft abftain from all thofc
things which infeff either the mind, or fpirit,as from covctoufacfs, and envy ,
which are hand- maids to in jufticef as Htrmes faith ^enforcing the mind and the
hand to evil praftices ; alfo from idlenefs, and luxury; for the foul being
fuffocated with the body , and luft, cannot forefee any celeffiall thing. Wherefore
the priefts of the eAthenUns who are called in Greek Hierophatu ( as Hierem
reports; that they might live more chaftly in their facred employments, and
might follow their divine affairs without luft , were wont tocaftrate themfclves by
drinkingof hemlock. Moreover the chiftiry of a mind devoted to God doth make
our mmd ( as Orpbe* teacheth Muftus in the hymne of all the gods j a per- petuill
temple of God. Alfo we muft abftain from all multi- tude and variety of
fenfes.affeaions.imagmitionsop.mons and fuchlike paflions, which hurt thwnmd
and pervert the judge, ment of reafon , as we roamfeftly fee in the lafcivious, the
2£us, and ambitious. Wherefore '"AioM ) cal. ih* paffion S thefck«foof ttemmd,
an* 5*4 Of Occult mojofo. Book ill. the peftiferous difeafes thereof. But
Horace a\\s them furies or madnefs, where he frogs, C tries brut a thonftnd
/series , fo have bojee. The fame alfo feems to be of opinion that ail men are
fools in fomething. Whence it is read in Eeclefiafticut, there are an infinite
number of fools. Therefore the Stokks deny that paflions are incident to a wile
man j l-£ky Inch paflions, which follow the fcnfitive apprahenfion : for rational,
and mental paflions, they yeld a wile man may have. This opinion did Boe. tins
feemto be of, where he lings that fome paflions are to be laid afidc in the
inqnifition of truth.inthefe verfes. If truth thorn Veouldfl dif cover with cleer fight
, And walkjn the right path, them from thee quit ley, fear, grief, hope expei ; for
where tbefc rdgu. The mind i* dark. audbomed — - We muft therefore acquit
and avert our minds from ail multitudes, and fuch like paflions, that we may
attain to the Ample truth ; which indeed many Philofophers are laid to have attai
ned to in the folitude of a long time. For the mind by folitude being loofed from
all care of humane affaires is at lealure, and prepared to receive the gifts of the
celeftial die- ties- So CMoJes the lawgiver to the Hebrews,and the greateft of
prophets, and learned in all the knowledge of the falde- ans and ts£gj pliant,
when he would abftradt himlelf from (enfes, went into thevaft wildcrncfles of
Ethiopia, where all humane affaires being laid alide,be applied his mind to the
foie contemplation of divine things, in which thing he fo pleafed the omnipotent
God, that he fuffered him to lee him face to face, and alfo gave him a wondrois
power of miracles, asfa- crcd writ teflifies of him. SoZeroaJlet the father and
prince of the Magician', is faid to attain to the knowledge of all na- tural! and
divine tbingsby the folitude of twenty 'years, when lie wror, and did very ltrange
things concerning all the art of divining and foothfai _ declare him to have
done in thede- So we read that Epimeniiet of Crrr^bccaufe learned by a very lone
deep, for they fay that he flept fifty years,*, e. to have lay hid fo long ; FjthtgorM
alfo in like man- ner to have laycn hid ten years, and Heraclitm, and Democri- tus
for the lame caufe were delighted with'folitarinefs. For by how much the more we
havethe animal and the humane life, by fo much the more we live like angels, and
God, to which oeingconjoyncd, and brought into a better condition,' we have
power over all things, ruling over all. Now how our mind is to be feparated from
an animal life, and from all multitude, and to be eredted, until! it afeend to that
very one, good, true, and perfect, through each degree of things know- able, and
knowledges, Proclm tcachech in his Commentaries upon Alcibiad:s, (hewing how
that firft fenfible things are to be (hunned, that we may pals to an incorporeal
effcnce, where we mult exceed the order of fouls yet multiplied by divers roles,
habitudes, and various proportions, many bonds, and a manifold variety of
forces, and to ftriveafter an intel- left, and intelligible kingdome , and to
contemplate how far better theft are then fouls. Moreover we muft bear an
telledual multitude , although united, and individual!, and come to the
iuperintelledtaal and coential unity, abfolute from all multitude, and the very
fountain of good, and truth. In like manner we mnft avoid all knowledge that
doth any waies diftradl, and deceive, that we may obtain the molt Ample truth.
The multitude
therefore of affe&ions, fcnfes, imaginations, and opinions is to be left, which in
it fclfis as different, as fome things are contrary to others in any fubjedt $ and
we mnft afeend to fcienccs, in which although thete be a various multitude, yet
there is no contrariety. For all are knit one to the other, and doferve one the
other,under one the other, untill they come to one, prefuppofed by all, and fop-
pofiog none beyond it; to which all the teft muft be refer- red ; yet that is not the
higheft top of knowledges, buta- hovc it is a pure intelledl Therefore all
compofition, diwfion. 5*6 Of Occult TUlojophj. Book 1 1 f apd various
difcomfc being laidafide, ktus,afcendingto the intellectual life, and fimple fight,
behold the intelligible ef- fence with individual and fimple precepts/ that we may
atcaio to the Wgheft being of the foul, by which we are one, and under which our
multitude is united. Therefore let us at taut to the firft unity, from whom there is
a union in all things, through that one which is as the flower of our elfencc ;
whtcb th en at length we attain to, when avoiding all multitude we do arifc into
oar very unity, art nude one, and ad um- foraely. vi ‘ > CHAP. LVI. Of Penitucj,
tud Alma. H Ow the created pan of purgations is a voluntary peni- tency for
fault*- for ( as faith StnecM in Thjtfbt ;hc whom it grieves that he hath offended,
is in a manner innocent. Tbi* Brings to us the grated expiation, whiled it
oppofeth afRiA- deLighis^nd fhove. Penitcncy therefore is not only a
mortification ofvi- ccs, but a fpiritual Martyrdome of the foulj which with the
*»prd of the fpirit is on all fides mortified ; Now tne (word of the. fp. m is the
word of God ; whence hremub the Prophet faith, and alfo 7W, writing to the
EtMmu. C*r- ftdu betku »ub4*/detk bu ffer dfrem bloody the PfalflSift ung^ A
firord u i» their lift. Therefore our cogitations, afleaions pf o»t mind, and -II evils
that proceed from our heart wd mouth, mud be uttered to the prieit in confrffion.
tnat he mav according tojtbe word of God judge thole things ; and according to
the power granted to him by God. pemtency being jojned with » i; ouy purific, &
purge them, • ggS f en ? Wgood.n ecberis there found in re. hgion for the
muting ; hgmHus'ofteoces a drongerSacramenr Hfi«c the Gods tnemfcJvts ( Ovid
in fW being witnes J Di Book III. Of Occult tPhilofophy. Do often eafftte
fains, rejfore the tights ssoi-i?: 1 , . Which were cangbt away, when that
mertaipights They fee refenting of their fins—* " , y y ^ 4 * ' ' ^ -- * fajiiiil K)/j ?
3'!T : t There it as yet another SacrKnenc of expiation, wit. AUnt giving, of which
asf remember Ihafrc read *pqr iirtie in Pht- iofophers, but the very truth taught ai
tbar, faying,- Give ye almes, and all things (hall be dean toyou-^aad, iOfEdefaJh^
ent it i s read; as water extingui(hethnr<;, fo almes doth fin; and Daniel taught
the King of Balyltw, that lie TFioutd redeem his fin by almes ; and the Angel
Raphael cftif&h to 'Tobias ; becaufc alms frees .from death, and is that which
purgeth fins, and make usfind eternal life. Hence thrift commanded us to pray to
the Father, Forgive as we forgive others, give us as.w« give to others; of which
hefaid in another p|ace;ye (hall receive an hundred fold, and (hall poffefreternil
life. HelhajJ when he conies tdjudge the quick and thitdead; upbraid the wicked
above all things for their negleft of abnei arid wotta of mercy, when he (ball fay, I
was hungry, and tkirfty; and ye gave me neither meat, nor drink ; and in another
pfra» 3 he (peaks of the poor ; what ye have done to any one of rtf dT ye have
done to me. Which Hotter aJfo fcems c» b©.fct#»J« of, when he brings ma yong
man ' wooing oAntinofi, %iBig thefe words, Antinoe how plaufibly had chotfflain
apoor.^g-y gat ! he (hall deftroy thee if God be in heaven; for the Gods
thcmfelves being likened to (Grangers, and guefts, go out into the .whole world,
overturning Cities, and beholding tbein- jarievwd wfctednelfetf «*>»?; * ' « >; t
V7 CHAP. LVI1. 'thofe things which being ontroardlj adminiped condnce
Expiation. \ “ ^ . I T is believed, and it is delivered in facred things, that the
mind al things, that the mind alfo may be expiated with certain 5 l8 Of
Occdt Thilofophy. Book III. certain inftitutions , and ficraraents mmiflrcd
outwardly , as by factifices, baptifines, and adorations, beoeduaions, con-
fecrations , fprmklings of holy water , by anoyntmgs, and fumes, not fo much
confecrated to this, as having a natural! power tbu* to do j upon this account
fulphur hath a place in Religions, to expiate ill Demons with the fume thereof. An
egge alio was wont to be ufcd in Purgations ; hence eggs arc called holy, whence
Ovid, Let the old Vonuuceme, eud purge the ted. And fleet, end bring fulphur c
endeggs fecred ' , l»ber trembling bend— t- — * Proclue alfo wdtes.that the
priefts in purifying* were wont to’ufc fulphur , and bitumen, or the wafting of fea
water : For fulphur purifies by the ftarpnefs of its odour . and fea water by realbn
of in fiery part ; In like manner the hcarb Cinquefoil : wherefore by, rcalon of its
purity the ancienc priefts did ufe it in purifications, alfo the boughs of Olives.
Fofthefearefiidtobe of lb great purity, that they report that an olive tree planted
by an harlot is thereby forever made unfiruitfall.or clle withers. In like manner,
frankincenle, myrrhe, vervain* valerian > and the hearb called Phu conduce ce
ckpiasion. Alfo the bleifed Clove flower ; and the gall of a black dog being fumed
is faid to be very powerful! in thefe,as well for expiating of illfpirits, as any
bewitching; : alfo the feathers of a lapwing being fumed, drives away “T hunt of
me r. It is wonderfnll , and fcarceeredible, but that that grave and worthy Author
Jofeph* relates it in hishiftory of ferufelem, of jucoot of Baarmfo called ftom a
place necr Mucker** a Town of 7*&*,1>cing of a yellow colour, that in the night it
didftine, and was hard to be taken, that it did oftentimes deceive the hands of
them that went to take it, and go out of their Gght.neVer flood ftill , till the urine
of a menftrous wo- man was fprinklcd on it. Neither yet being thus rcrained,isic
pulled up withoue danger, but fuddiin death fals upon him that drawes ic
up,unlels he were fortified with an amulet of the laid toot ; which they that
wanc,facrifking about the earth do bind ' the Book 1 1 1. Of Occult Phtlofophj.
the root to i dog by a cord, and prcfently depart t at length the dog with a great
deal of pains drawcs up the root, and as it were fupplying the place of his matter
prefcntly dies, after which any one may handle the root without danger j the
power of which is much excellent in expiations, as is manifett for the delivery of
thofc that are vexed with unclean fpirits ; now that thefe kind of waters ttiould ad
upon fpirituall fub- ftances by putting them to flight , or by alhiring them , or
mitigating them, or by inciting them, they are of no other opinion then that the
fire of Sicilia ads upon fouls : which ( William of ‘Pari i being witneis ) not hurting
the bodies, doth moft intolerably torment the fouls of them that are necr. But of
thofc in part we have treated before. CHAP. L V 1 1 1. Of Adoration!) and
voVect. A Dorations, andvowes, facrificcs, and oblations are cer- tain degrees in
facred to things find out God, and thofc things which principally provoke the
divine pieafure, and procure a facred and indiliolvible communion of God with
fouls; for by prayers which we utter with true and facred words, fenfibly, and
affedionately.we obtain a great power, when by the application of them to any
diety we do fo far move it , that he may dired bis fpeech and anl'wer by a divine
way , by which ( as Ukh'Dionjfur) God fpeaks with men, but fo occultly that very
few perceive it. But often- times that King and Prophet David perceives ic, when
he faith , I will hear what the Lord will fpeak in me. Adoration therefore being 3
long time continued, and often frequented, per feds the intelled , and mikes the
foul more large for the receiving of divine lights , inflaming divine love ,
producing faith , hope , and facred manners , purifieth the foul from all
contrariety, and what is any away adverfe to it, and doth alfo repel! divers evils,
which would otherwife naturally fall out. Hence Owa'fings, M m — — With 5*9
Of Occult Thilofophy. Book 1 1 1 Vi ® - With prajers mov'd is Jove ; / oft
mimes have / ten srkt" from *bne He 'feottldferd dreedfaR liohtninrtjnm to ie
eyfppeafd reithfrankjncmft — Now man is returned to God by prayers, by which
coning; he ( faich ‘Piatt in Phedrut ) ftops horfes , and enters into the chambers
of repofc, where he feeds upon Ambrofia,iVi<i drinks H (Bar. Therefore they that
defire to enjoy any vertue, mufl pray, and fuppheate often to him who hath ail
vertue in him- (elfNow that is the bed prayer, which is not uttered in words* but
chat which with a Religious filcnce and lincerc cogitation is offered toGod, and
that which with the voice of the mind and words of the isteHeftuaU woild.ii
offered to him. Now a vow is an ardent affeAion of a chad mind given up to God ,
which by vowing wiOieth that which feems good. This affe&i- onfas ‘famh/icits,
and Trod* tedifie,) doth fo joyn the foul to God.that the operation of the mind
and of God is one ; vie.. of God as an artificer, of the mind as a divine indrumcnc
s all antiquity ceftifies chat by vowes fometimes miracles arc done, dil'cafcs are
cured, temped* are diverted, and fuch like* Hence we read that the mod
excellent, and wile in all nations, the Br*gm um of the fodions the Magicians of
the FerfLu**, the
GjmttofoptJis of the «✓/«/?/», the underftanding rcfembles Fire, reafon£ gjptimufbc divines of the Greeks, and ColdeAns vvh ch
did txcell in divine fccrets , did apply themfclvcs to divine vowes^nd praycrs,and
thereby did effect many wonderfull things.Now to the perfection of a vow, uvd
adoration f for a vow cannot be petfed without an adoration . nor an adoration
without a row ) there are two things cfpec i- ally required,-?**. Fird the knowledge
of the thing to be ador- cd,ani to which we mad vow,and in what manner, and
order, and by what Mediums it mud be worshipped; for there are various
cooperators and indtuments of God . wit The heavens, Star.=,admimftring
fpirits.thccdeftiall fouisind Heroes .which we mud implore as porters.incerprerers,
adtniniftrators, rnc- diators.but fird of ail him, who goeth to the Archetype God,
who only is the utmoft term of adoration ; the others dieties Book IH. Of
Occult Thilo/oply. arc as it were paflages to that very God. Know therefore tha
c adorations and vowes muft with a pare and pious mind be principally made to
that one only God, the higheft father. King and Lords of all the god. But when
they (hall come be- fore to the inferioar gods, let the intention of the admini-
ftration be terminated in them ; therefore to adorations , and vowes, when they
be direded to the inferiour dieties , Z#- roajfes and Orpheus thought fitting that
fuffumigations and charadJcrsfhouldbeufed; But when they are erefled to the
majefty of the fupream God, they muft not in any wife ; which alfo Hermes ^ and
*PUto forbid to be done. Whence Hermes to Tatius ; Thisf faith hej is like to facri
ledge when thou prayeft to God to be willing to kindle frankincenfe, and fuch
like * For ( faith Torphjrie ) they are not agreeable to piety.For there is not any
material! thing can be found,which to the immaterial! God is not unclean.
Therefore neither is that prayer which is uttered by W'ords agreeable to him, nor
that prayer which is mentall * if the mind be polluted with vice; Secondly there is
alfo required a certain alfimilation of our life to the divine life, in purity, chaftity
and holinefe, with a lawful! defire of that wnich we wifh for ; for by this means
we cfpccially obtain the divine benevolence, and arc fubjefled to the divine
bounty ; for unleffe we , having our minds purged, be worthy to be heard; and
alfo ihofc things which we defire, be worthy to be done, it is manifeft that the
gods will not hearken to our prayers; whence divine Plato faith, that God cannot
be bound by our prayers or gifts to do unjuft things; therefore let us defire
nothing of God, which We think uncomely to wifh for: for by this means on ly,\ve
fee that very many are fruftrated of their prayers and vowes.be- caafe that
neither they themfelres are Religioufly difpofcd, nor are their defires and prayers
made for ihofe things which are well plealing to God , neither do they know to
difeern in what order they ought to pray , and through what mediatours thty
ought to go to God ; the ignorance of which doth very oft reduce our prayers and
(applications to nothing, and caufeth our defircs and wilhes to be denied. M m a
CHAP. 5J 2 Of Occult Thilofopby. Book III. N CHAP. LIX . 4 '• * J "a i i 2 f :
la / ^ i • . * . ‘ • ~ * * * i *. - * * « f «' m » facrifices and oblat ions y and their
kind* and manner f. A Sacrifice is an oblation which is both holy by offering and
fandhfietb and maketh Holy the offerer, unled either irreverence or fome other (in
bean impediment to him ; therefore thefe facrifices and oblations do yeld ns
much hope, and make os of the family of God, and do repel from us many evils
hanging over our heads, which the doftonof the Hebrews doefpecially confirm,
faying by this that we kill our living creatures, and diflipatc'our wealth by
facrifice, we turn away mifehiefes which do hang over us ; for as this mor- tal!
prielt facrificeth in this inferior world the foul of irra- tional creatures to God, by
thefeparating of the body from the foul : fo c Michael the Archangel the prieft of
the higher world, facrificeth the fouls of men, and this by the reparation of the
foul from the body, and not of the body from the foul, unlefs perchance, as it
happeneth in fury, Rapturc,Extafie and deep, and fuch like vacations of the foul,
which the He- brews call the death of the body. But facrifices ficoblations are fitft
of all and principally to be offered up to the moft high God ;but when they are to
be dire&ed to the fecondary divine powers, this ought to be done even as we
have fpoken con- cerning prayers and vows ; but there are many kinds of fa-
orifices; one kind is. cal led. a burnt offering, when the thing facrificed was
confumed by fire; another, is anoffeiingfor the tffufion of blood ; moreover there
are (alutiferous facrifi- ces which are made for the obtaining of health, others
paci- fy ing for obtaining peace, others praihng for the freeing from fome evil!,
and for the bellowing of fome good thing ; others Giatulatory, for divine worfhip
and thankfgiving ; but fome facrifices are made neither for the honor of God,
norout of good will, of which fort was that amongft the Hebrew*, called the
facrifice of Jealoufic, which was made only for the dctefting of of occult
adultery. There was in times pall amongfl the Gen- tiles the facrifice of expiation,
by the which cities were purged from famine, peftilence,or fome horrible calamity
; whole rites were to fearch out the moft wicked man in that city, and to lead him
to the place appointed carrying in his hands a chcefe and wafers and dry figs ;
afterwards to whip him feven times with Rods, and then to bum him to allies with
the fame rods, and to call the allies into the fea ; of thefe Ljcophreu and Hip-
ponax make mention ; neither doth 7>hiloJlr*tut relate things much different
from thefe, concerning eApoUonins of 7mm while he chafed away the Pefiilence
from Ephtftu. Moreover there were many kind of facrifices and ofteringsas
%>igtnoLa, Dap fa, Farr eat iones, Hecalombe, Hojlia, Hjac ir.ibia, A rmiluftra,
Janualio, Lucalia, LupcrCalia, Munjchia, Novendina/i a, Nj- niitfca, 'Pahuialia, ‘
TaftiBaria , Popu/aria, Protervia, Scenope- ru, Solitaurilia, Stata, Rubin aha,
Fontanalia, Ormia.'Paren- ‘talia, Iuferia, £ onfuali a. Lampteria, Amburbia,
Ambarvalia, yivaha,Thjia, Helec automata, Orgia, Latielia, Diant taurica,
'Bacchanalia, Tritt erica. Liber alia. C er culia * Thcfme. phoria, Adonia.7 eonia,
Lou rent alia, Opalia, T’.tlili.i, ggirina- ha, Vtrtumnaha, Gjntcia, Panathenea,
J^uinjuatria, Diapalia , Diafi.t, Herm.t, Hormea, Ncme*,Mjtriaca, Palogjgh. And
the offerings of thefe were proper and diverfe; for a Goat and an Afs were
facrificed to Bacchus , a Sow to Ceres, an horfe to the Sun, an hart and dogs to
Diana, an Afs to Pria- apus, a Goofe to Ifis, a dunghil-cock to the Ifight, afhe-
(ioatc to F annus, a Bull to Neptune, a Ihe-Goate to Minerva, a Bull to Hercules, a
child to Saturn, a Sow withpiggsto cjiiapa, a Cock to lAH/culapias: moreover they
did facrifice to Hercules Gnidius with fcoulding and railings; there were alfo
diverle orders of Prieft*,is high prielis.F /ar»ines,Anhifia- mines,
Phylades,Sf.hdns,HiercpI)OKtei & diverfe namesof religt- ons, 3 nd
fuperftitionsand facririccs, ceremonies, fealls.confecra- tions.dedications, vowes,
devotions, expiations, oathes, offer- in->',fatisfadlorv works ; by the which the
feduced gentiles did fccutke to lalfe" Gods and devils ; but the true lacnnce,
which; putgeth any man, and unitethhun to God, is twofold ; one Mm 3 which
Of Occult fhilofophy. Book III. which the high pried thrift offered for the remiflion
of (ms, porifying all things bv the blood of his crofs ; the other, by the which a
man offereth up himfelf clean unfported, fora living facrificc to God, as thrift the
high prieft offered biirt- felf, and taught us to be offered together with him, as he
was of the facrament of his body, and blood, Do offered, faying of the
facrament of his body, ana wood, uo this in remembrance of me ; viz. that
welhonld offer our fclves together, being mortified by the paflion of his mortal
body, and quickned infpirit; of the which Pmjhjry faith, let us labor toofferup
hoiinesof life for a facrificc; for no man can be a good prieft of God, bur he which
bringeth forth himfelf for a facrihce, and buildeth up his own foul, as it were for
an Image, and doth conftitnre both his mind, and underftanding fora Temple in
the which he may receive the divine light ; but eternal facnficcs ( as Heraclitus
faith ) are certain cure* of the foul, inftituted by the moft Hfgh Fhylimn ; for the
eviH fpirit poffcffctha man; as Prcclns faithjeven until! he be expiated by facrifices
; therefore facrificcs are requited to pacifie God and the Heavenly powers* and to
expiate a matt, who beareth the Image both of God and the world ; Buc our Lord
Iefus Chrift the true high prieft concluded all facrifices ill bread and wine only, as
in the primal)* fubftancc of mans meat, needing further the offering up of no
animals, nor other things, or the tffafion of blood, in which vve may be cleanfcd,
being per ftdlly deanfed in bis blood. There were alfo amongft the fix hundred
fixty fix kinds of fieri-' frees ; for they did appoynt divine honors, and holy
facrificcs to each ftar, arid planet, bccaufe they were divine animals partaking of
an imelle&ual foul and a divine mind ; whence they fay that the ftars being
humbly prayed unto, do hear our prayer, and beftow edeftiai gifts, not fo much
by any natural agreement, as by their owi freewill. And this is that which lamb
item faith, that celeftial bodies, and the dieties of the world have certain divine
and fuperior powers in themfelves, as alfo natural and inferior, which
Orpheus calls the keyes to open and fbnt ; and that by thofe wc are bound to
the fatall influencies, but by thefe to lode us from fate. Whence t ^ . - • * SL 4 if
Book 1 1 1. Q[ Occult fhUoJoply. ,7 any misfortune hang over any one from
Saturn, or from CM or,, the Magicians command that he moft not forthwith fly to
fatter, or Verms, but to Saturn > or Man themfelve*. So thit Apuleian Pfjche who
was perfected by Vmufytt. quailing her in beauty, was forced to '“’porronefor
favor not from Ab, or Juno, but from V amt hex felf. Now they did facrifice to
each ftarwitb things belongmglO them j tothc Sun with folaty things, and us
animals, as a Laurel Cock, a Swan, a Bull ; to Venus with her animal*. as a Dove,
or turtle, and by her plants,a* Vemio ; asfVp/fings, ■/£> Water bring ent With far
lands f oft, the altar roundabout CompdfsyOnd bum fat boughs tndfrankincenfe
T hats ftrong and part — >• Moreover the Magicians when they made
anvconfcftion either natural, or artificial, belonging to any fear, this did
theyafterward religioufly offer, and receiving not fo much a natural venue from
the influence thereof being oppottunly rcccivcd.asby that religious oblati-
AcxAnr\v confirmed and ftroDCCT-Por the oblati- on ofany thing, when i t is
offered caGod afccr aright manner, that thing is finked by Godbythe and is
made part thereof. Moreover to the celrfbal and eche rial Gods white facrifices
were offered ; but to the terrcUaal or infernal black : bar to the tcrreftial upon the
altars, bat to the infernal in ditches; to the acral apf «**jty“* things: But to thefe
white, tothefcbWc, rinalli.toall*e Gods and Demons befides terreftial and infernal,
fly ng thines were offered, but to tbofe only four- footed anunals, Sr SeTcToyceth
fa like. Of thefe only which were offered to the celeftul, and ccherial. it is lawfully
eat, d* 6 *”*® MtB being referred for God, but of jtejdn No* S thefe the Oracle of
tApodo hath apreffed in thefe verfes, Mm 4 A thru - Of Occult Tbilofophy.
Book III* threefold focrifice to tH Gods above. White mufi he flam for them ; for
them below Threefold alfo, but blackjor them; withaU With open altars Cjods
celefiiad • Are taken , when tW infernal Gods require v,‘> \ ’ \ • ; Tits embrud
with black, blood, and fill d with mire; And are not p leaf'd but with a facrifice .
T hat's buried ; but ofth‘ aire the dieties Delight in honey , and in tomes mofi
dear, , And that on altars kindled be the fire 9 Require, Vritb flying facri fee,
and white : .• But of the earth the dieties delight That earthly bodies fbotsld
with frankinfenfe And wafers offered be in reverence . But for the Gods that rule
the fea thou mnfl ’ Thy facrtfices lay on the fea coafts* ' ; And on t hi waves
cafttheVvhole animal. ’ Bit t to the dieties c cleft ial Cjive tti extream parts ymd
them confwmeVoith fire* What then remains thou maift if then defire - Bat up ,
and let the air with vapors thicks Andfweet fmcHing drop — - • “ ' ** " * • -?IP 1
* • 4 4 ^ ^ .4^ » t ' \ j V 1 1 l V J ~ Thcfe doth Torphyry make mention of in hi*
book of anf- veers, to whom the reftaflent. For they fay that thefefaerr- fices are
certain natural Mediums betwixt the God* and men ; Which Arifiotle affirming
faith, that to facrificc to God isin ainan naturally. They are therefore they fey*
Mediums, which favor of the nature of both, and reprefent divine things ana-
logically, and have with the diety to whom they arc offered* certain convenient
anlogics, but fo occult that a mans undet- ftanding can fcarce conceive of them,
which God, and the Dieties require in particular for our expiation with_which the
celeftial vertues are pleafed, and withhold thcmfelves from execution of the
punifhmerit which our (ins deferve. And tbefe are ( as Orpheus calls them), keys
which open the gate - of of the elements ami the heavens , that by them a man
may afeend to the fuperceleftials ; and the intelligences of the hea- vens , and
the demons of the elements may defeend to him. Now men that are perfect , and
truly Religious need them not , but only they , who ( faith Trifmegiftiu ) being
fallen i,nto difordcr, are made the fervants of the heavens and crea- tures ; who
becaufe they are fubjefled to the heavens , there- fore think they may be
corroborated by the favour of the celeftiall vertue, untill they flying higher be
acquitted fjonr their prefidency.and become more fublimc then they. CHAP. LX.
U'hat impr teat ions, and rites the ancients Vtere Wont to aft in Sacrifices , and
oblations. N Ow let ib fee what imprecations they did joyn to obla- tions , and
facrifices ; For he that did offer any facrifice to God , did lay thefe , or the like
things 1 thy fervant do offer and facrifkc thefc things to thee ; I confeffe that
thou art the author of all fanftity, and I call upon thee to fand .fie this oblation ,
that thou wouldft pour upon it the vertue of thy high and excellent fpirit , that by
it we may obtain what we ask for. Moreover alfoas this thing prefen't by any ob-
lations is made thine , as to live , or die to thee , foalfo let me be made thine who
by this oblation , and communion, by this thing which I come to offer , and
facrifice to thee, profefstobeoneof thy family, and worfhippers. Befides in
offerings it was faid , As that animal is in my power to be flain . if I pleafed , or to
be faved : fo i: is in thy power to take away in wrath, or to give in love that which
we defire. Laftlv , when for expiation f or the avoyding of any evil, anv facrifice
was to be made, it was faid. As that ammall dies in mv hand, fo die all vice in me,
alfo all uncleannefs, or fo let d ; e and be annihilated Inch or fuch an evil , or dil-
commodity. Alfo, As the blood of this animal is poured forth * Book III »* Of
Occult fkilofophy. out of its body , fo let all vice and uncleannds dow out from
me In facrifices laid on the altarto be burnt, it was laid, as this bblacion
isconfiimed by this prefent fire , lb that Sins of it - fo let all evil be confumedin
me, or let fuchor fuch an evil which we would rtpell and avoyd be It was alfo a
cuftom when imprecation was made, to touch the altar with the hands of all thofc
for whom fuch a facrihcc was made, or of them who did defire to be partakers
oftc.becaufc prayer only cannot prcvail.unlefs he that prayes toucheth the altar
with his handsjwhence in Virgil, Theft that in theft worth praj, and altar touch
Th' omnfttcm doth And elfwhere. I touch the altars, and tht middle fires, tsfnd
the Ditties htfetch. CHAP. LXI. Hove theft things mssfi be performed, as to
Cjod, fotebtftrsom ditties. E Very Adoration therefore , oblation , or facrifice ,
de- precation, invocation, are differenced thus, viz. either becaufe they are made
to God only , or to inferiour ditties, as angels, Stars, Heroes. In thefe therefore
fuch rules are to be obferved , that when any prayer is to be offered to God alone
for the obtaining of any effeft, it mull be done with the commemoration of
foraework, miracle, facramcnt, or proaiife , taken fomewhere out of feripture ; as
if there be a deprecation made for the deftruebon of enemies, let it be
commemorated that God deflroyed the Giants in the deluge of waters, and the
builders of Baltl in the confufion of tongues, Sodom, and Gomorrha in raining of
fire, thehoft of Tharoah in the Red-fca, and the like; adding tothofe feme Book
III. Of Occult Vhilofophj. fotnc maledidion out of the Pfalms , or fuchas may be
«-' tbered out of other places of fcripture. In like manner when we are to
deprecate againft dangers of waters, let m comme- ™" te * e fav, “S of ?i 2 *h in
the flood } the palling f //r "{ thrOT § h chc Re d fea , an/ Chrift iplking dry (hod
upon the waters , and faving a fliip f r0 m flMpWracfc, commanding the winds
and waves, and lifting yvTeter finking in the waters of thfcfea, andfuch like. Bffi
*8?!? u C nfc £f J 7 for obtaining Oracles , or dreamed whether it be to God,
Angels, or Heroes , there are many places offer them felves out of the old
teftament, where God M»faid to talk with men , promifing iii very many places
Pre- ftges, and Revelations, befides the prbpheticall dreamsof ff™' W4»>
‘Phuroah , Daniel , Nebuchad ne***r , in the old Teftament , arid the Revelation of
John , Paul , in the new; aifo of holy Magicians, as Helen, Conjlantine and CharUs
; alfo of later Prophet9,as Methedius, CjriRiu, %a- Bright* ) Alcchtirtdu ;
HildegardU> the dieties of whom being pioufly irivocated, render us oftentimes
pan- takers of divine Revelatioris. Moteover we muft ihvocate the wered names of
God , but thofe efpecially , which are fighifiCative of the thing defired, or any way
applicable to it ; asfor thc deftrudion of enemies we muftinvocate the njme of
Gods wrath , of the revenge of God , fear of God, juftice of God, fortitude of God
but for the avoiding of any danger we muft invocate the names of pity, defence,
falvation , goodnefs, and the like. Moreover we muft peti- tion for arid to the
effeders of the thing defired, viz., fuch an Aflgcl, Stir Or Heroe on whom that
office lies ; but obferving that our invocation on them muft be made with due
number. Weight, arid meafure , and according to the rules delivered: concerning
inchantments. For betwixt tbefe there is no dif- ference, but that inchantments
are futb^s affed our miryf,ai£f ; poftngthte Paflions -thereofipte^conformity
tQceftain die- ties j but priyers are fnch as are exhibited t<£*ny diety by way of
Wrirlbifcind verierationiand from rhe fame root alfo may the mariner of
colorations be tifcn , of which we (hall in ttenext place /peak. - CHAP. 54 ° Of
Occult (philofophy . look 1 1 1. CAAP. IX 1 1. Of £'onffcr4ti*ns,and
their mtiuner. . G Onfecration is a lifting up of experiment* , by which a
fpirituall foul , being drawn by proportion and con- formity, is infufed into the
matter of our works according to the tradition of Magiciall art rightly and lawfully
prepared, and our work is vivified by the (pint of under (landing. The efficacy of
confecrations is perfeflfed by two things efpecially, vi*. the vertue of the perfon
himfelf confecrating , and the vertueof the prayer it felf. In the perfon himfelf is
required holineffc of life , and a power to confecrate ; the former, nature and
defert perform; the latter is acquired by imita- tion, and dignification , of which
we have fpoken clfewhere. Then it is neceffary that he that facrificeth mull know
this ver- tue and power in himfelf, with a firm and undoubted faith. Now what
things are required in prayer, are thefe. There is alfo a certain power of fandifying
placed in it by God, as if it be fo ordained of God for this or that very thing (of
which fort we read of many in the holy writ ) or infticuted to this or that thing ,
by the vertue of the holy ghoft , according to the ordination of the Church, of
which fort are many every where extant .- or this holinefsis in the prayer it felfe,
not by. vertue of inftitution , but of the commemoration of /acred things , as of
facred letters , hiftories , miracles , works , tf- feds, favours, promtfes,
facraments and fuch facramenrall things , which fliall feemto cohere with the
thing to be con- fccrated, cither propcrly,or improperly or analogically. And of
thefe we Ihall now give fomc examples, by which a way eafily may be laid open to
the whole confideration of it; So- in the confecrating of water there is this
commemoration made, m. becaufe God placed the firmament i n the midcl;
waters ; becaufe in Unriddle of the earthly paradife he made a holy fountain, from
which through four rivers the wholeearth is watered : bccaufc^macle the waters
an in- Itrumentof his jufttce , in the deftrudio^of the Giants , by si Book III* Of
Occult Vhilofopky. ^ the generall delugfe over the whole earth: and in the de&ro-
Sion of the Army of Pharaoh to the Red fea, and becaufe he led ; the people dry-
fhod through the midd k .of the Red fea, and through the middle of Jordan, and
becaufe he brought water miraculoufly out of a rock of the wildemefe , and
brought forth a fountain of living water out of the jaw bone of an affe at the
prayers of Samffon, and becaufe he appoint- ed the waters as an inftrutnentof his
pity, and of falvation for rerarifion of fins : and becaufe Chrilk being baptized in
Jordan, purified and fandtificd the waters ; and the like alfo by invocating divine
names futable to thefe things, as when God is called a living fountain , living
water, a living river. In like manner in confecration of fire, let there be a
commemoration that God created the fire to be an inftru- ment of his juftice for
punifhment, revenge, purgation of fins, and when he comes to judge the world
he wil command burn- ing to go before; and he appeared to Mofts in a burning
bufh, went before the children of Jfrael in a pillar of fire.and com- manded that
inextinguifhablc fire (hould be kept in the taber- nacle of the Covenant, 6c kept
fire unexringuiflicd under the water. Alfo we muft ufe fuch divine names as offer
themfelves, as becaufe God is a contouring fire , and a melting fire and fuch as
are proper to thefe, as the firining of God, the light of God, the brightnefs of
God,and fuch like. So in the confecra- tion of oil fuch folemnities muft be
commemorated as belong tothefe,as in Exodtu the oil of unftion & fweet
perfumes and facred names futable to thefe, fuch as is the name which fignifies
annointed, and fuch as this, and that in the Apocalyps concerning: the two olive
trees diftilling fawSified oil into lamps burning in the prefence of God. So in the
confecration of places let there be commemoration made of mount Sixai, of the
Tabernacle of the Covenant, of {antlum fantlorum, the tcropleof Solomon, of the
fanftification of the hill Cjol- gotha through the myftery of thepafiionof
Chrift.andof the . field which was bought with the price of Chrifts blood;alfo of
mount Tabor , where the transfiguration and afeent into heaven was. Sacred
names alfo being ufed as of the place of God, ■/£> ✓/«/?/», the underftanding rcfembles Fire, reafon tw 54 * Of Occult
(Phflojoplrf . Book II I. the; throne of God, the chiir of God, the tabernacle ... »
^ the akar of God , the feat of God , and the habitation of God , and of fach like.
After the fame manner we muft DrQ cced in the benedidion of other things,by
enquiring intohr, ly write by divine names, and profeffion of Religion for fuch
things which may feem to be after a manner futable to this or that thing. As for
example, if there be a paper ora book having feme of the myfteries which we
fliould comemo- rate , as the tables of the ten commandments given to MoTh on
mount Sinai , and the landification of the law, and of the Prophets and Scriptures
promulgated by the holy fpi„V and let the divine names of the teftament of God,
the bonk of God , the book of life, the knowledge of God , the wit dom of God i
and of fuch like be commemorated So if a fword be to be confecrated.we may
remember out of thefc cond of Moccabtts there was a fword fent from God to ?
*** Macchabtm that he ffiould deftroy the children of If. r«/, enemies, a fo that m
the prophets. Take unto you two edged fwords; alfointhe Gofpel, coats being fold
fwords muff be bought ; and in the h.ftory of DsvS an Angel was feen hiding a
bloody fword ; and many fuch like we fhall find in the Prophets and ^pocaljps, as
alfo the facred names oi the fword of God, the rod of God , the ftaff of God
things which have been exemplified concerning reall confc- crations, and
benediAons fuffice.- by which perfonall con- fecrauons , and benedidions may
eafily be underftood. But there is yet another powerfull and efficacious rite of
confe- crating, andexp.anng, which is of the kinds of fuperfticiou* when the rice
of any facrament is tranlfumed to another thing, which is intended to be
confecrated, or expiated, as the rite of baptifmr, confirmation, funerall, and fuch
like. More- over we muft know, that a vow, oblation, andfacrifice have a certain
power of contention, as well reall as perfonall, as the things or perfons are vowed
or otfered. CHAP. I 1 Book III. Of Occult Vbtlofopfy. HI CHAP. LX III.
id r, C. b::.\ ff'bJt things may be called holy, WAif cenfecratedjnd how the fe
become Jo betwixt ns and the Duties-, and of /acred timet. Ow thole things aie
called facred , which are made holy by the gods themfelves, or their Demons,
bdng( as N I may fay ) dedicated to us by the gods themfelves, Bi'vhis tat "
jod meb -r— y them wbofe name they ate often laid to bear. Whence it is read
in Exodus : I will fend my Angci ivholhall go before thee ;ob- ferve him , neither
think that he is to be deipifed, bqaflfc b - - - alfo inyfteries i7j <ir;T m , a my
ftery is that which hath a holy and an occult vertue. and favour given by the gods
or Demons, or delpcnfed by themoft high God himfelf ; fuch as are thofe facred
names and Chara- cters , which have been above fpoken of. So, the crofle is cal-
led holy and myfterions , being made fo by- the paflion of JefusChrift. Hence alfo
certain prayersare called holy, and myfticall which are not inftituted by the
devotion of man, but by divine Revelation , as we read in the Gofpcl that Chrift
inftituted the Lords Prayer. In like manner certain conftflions arc called holy , into
which God bath put the cfpeciall beam of his vrrtue, as we read in Exodus of the
fweet perfume , and oil of anointing , and as with us there is aiacred fountain,
and a facred ointment; There is alfo ano- ther kind of holinefs , whereby we call
thofe things holy which are dedicated and confecratedbymen to God, as vows,
and facrificcs, of which we have fpoken already .• Whence Virgil, .* But Cefar
'ioitba tripple triumph brought . Into the City Rome,* moji devout, . „ Vi . . •
'Did dedicate unto the Italian^ixb immortaU vow And *44 Of Occult
Thilofophy . Book 1 1 1. And Ovid in his Mttamorphefis fings thus, A faff ttw
kept, wherein ty€acides For Cicnu« death with heifers bleed did pleafe
Propitious Pallas, when the entrails laid . , On burning altars, to the Gods convaid
' An acceptable fmell \ a part addrefi Tofacredufe; the board receiv’d the reft. In
like mitiner the reprefentations, refemblancet, Idols , Statues, Images, Piflures,
made after the fimilitudes of the Gods.or dedicated to them, are called facred,
even as Orpheue fingcth in his hymn to Ljciau Vents, ■/£> A. \ 1 ^ f m 9 ^ w i " " * '
' ^ " . ‘ y •# L . . ^ 1 Tbf chieftains that the facred things proteR / O four
country, did f or o»r town erect A Sacred Statue fnl-^Oo! mr I ^ iW « '• v *- {*« H
:)L , And Virgil. # 1 1 ' i : Hence divine *Plato in his eleventh book of Lawes,
com- manded that the facred Images and Statues of the Gods (hould be
honoured, not for thcmfelves, but becaufe they feprefent the Gods to ns, even as
the ancients did worfhip that Image of Jupiter , thus interpreting it : for in that he
him the refemb lance of a mao, was (ignified that he is a mind which
produccth'aH things by his feminary power;he is feign- ed to fit, that
htelmmticable and conftant power might be ex r prefled* he hath thenppet parrs
bare and naked,becaufe he is manifefttothe intelligences andthefuperiors; but the
lower parts are covered, becaufe he is hid from the inferior creatures; he holdeth
afeepter in his left band, becaufe in thefe parts of the body the mod fpirttual
habitation of life is found. For the Creator of the intciledf
is the King.and the vivifying fpiritofthe world; but in his right hand he holdeth
forth both an Eagle and yiftory ; the one, becaufe he is the Lord of : " - all all
the Gods, as the Eagle is of other birds ; the other, be- caufe all things arc fubjefi
to him ; in like manner we alfo reverence the Im3ge of a Lamb, becaafe it
repiefenteth Chrift, and the ptdure of a Dove,becaufe it fignifieth the holy Ghoft,
and the forms of a Lion, Oxe, Eagle, and a man, fignifying ■/£> the Evangelifts, and
fuch like things, which we find exprcl- ! fed in the Revelations of the Prophets,
and in divers places of the holy Scripture:moreover thofe things confer to the like
re- velations and dreams,and therefore are called facred pictures ; there are alfo
facred rites and holy obfervations, which are made for the reverencing of the
Gods, and religion, viz., de- I vout geftures, genuflexions, uncoverings of the
head, wafli- | ings, lprinklings of Holy water, perfumes, exterior expiati- ons,
humble proceffions, and exterior Ornaments for divine praifes, as mufical
Harmony , burning of wax candles and lights, ringing of bells, the adorning of
Temples, Altars and Images, in all which there is required a fupream and fpecial
reverence and comelinefs j wherefore there arc ufed for thefc things, the mod
excellent, mod beaut ifu 11 and pretious things, | as gold.filver, pretious dones,
and filch like : which reverences l and exterior rites are as it were lelfons and
invitations to fpiri- I tual facred things, for the obtaining the bounty of the Gods ;
: : concerning which P refer pir.a beareth witnefs in thefe verfes. ' I •; ■/£> • 4 . f ( t
/• 0 , who ever did the brazen ftatuet flight, S The yellow gifts of gold, or fiver
white. Who iron/ J not wonder, and not fay that thefe ssireofthcGods ? r The
prieds alfo arc called facred, and therainiftersofthc divine powers, and Gods, and
they themfelves being conlecra- ted do both adminidcr all the holy things, and
alfo confed- erate them, whence Lucan. - ; -v ’ ’ ' > •#* ' . * .j,., ^ - ^ The
corsfecratedpriejit, to whom great power Is granted -— ~ - [ Aid Nn m 54 6
Of Occult Thilofoply. Book III, And Virgil faith of Htlauu the prieft of AptBt, He
pr diet for peace of tk’ Gods, and doth ur.Ueft ThtG or lands of his j acred bead
Thofc holy rites arc as it were certain agreements be- twixt the Gods and us,
exhibited with praife, reverence or obedience, by the means of which wc very oft
obtain fomc wonderful! vertue from that divine power, on whom fuch re- vcrcnce
is beftowed j fo there are facrcd Hymns, Sermons. Exorcifmes, Incantations, and
words, which are compounded and dedicated for the prailcs, and divine fcrvicts
of the Gods, whence , Orphens in a vetfc compofed for the ftars,tairh. ’ With
Holy words, now on the Gods J ctS. And the primitive Church did ufe certain holy
incantations againit difeafes and tempefts , which wc cither pronounce, praying
to feme divine powers, or alfo fometimes carrying them along with us,wntten and
hanged on our neck, or bound to us, we obtain very oft fome power from fuch a
Saint whxh men very much admire; by this means alfo there arc lacred names,
figures. Charters, and feals, which contempla- tive men, in purity of mind, for
their fccret vows, have dc- voted, dedicated and confccrarcd to the worfliip of
God ; which things truly, if any man afterward (lull pronounce with the fame
purity of mind, with the which they were fiilt inftitutcd, he frail in like manner do
miracles ; further alfo, the manner and rules delivciedby the firft irfrtutor mull be
SwirTkA f ° r 'J* 5 ' tn l S r, ° ,im of thefe things, loofe S ®wn; Thus not only by
barbarous words, but alfo by Hebrew, v£fytu*n, Greet, Latinr, and SaScTaSdrf 1
*? devoted to God, and at- wc fometimes do wonders; fuch ftv^s there arc in
lemhlU 5 ***• 0 6 rm * F,b *i *iies, Amnn-y fo in Tlstto h i Book III. Of
Occult (Philofopky. plato,ix\d amongft the Greeks,^ *V **: tc*> fo the Greeks call
Jupiter £»*« i nrl n ^Sr which fignifiethto live.becaufe be give th life to all things ;
inlike manner a/* whichfignifieth througb,be- caufe throngh him are all things
made,fo * ftewoswhich figni- fjeth Immortal; fo amongft the Lacines he is called
Jupiter, as it were an adjuvant father, and fuch like, and alio certain names arc
devoted to men, as Eutjchie, Sofia , Theophilus, that is, profperous, fervant, dear
to God. In like manner certain materiall things receive no little lanClity and vertue
by conle- cration, efpecially if done by a prieft, as we fee thofc waxen fcals, in
which are imprinted the figure of Lambs, to receive vertue by the benediction of
the Romane High prieft, agaieft lightnings and tempefts, that they cannot hurt
thofe who carry them,for a divinevertue is infpired intol mages thus confccrat-
ed, and is contained in them, as it were in a certain facred Letter, which hath the
Image of God ; the like vertue thofc •holy waxed lights receive at Eaficr , and at
the feaft of the pu- rification of the virgins j in like manner bells by contention
and benediftion receive vertue, that they drive away and re- ftrain lightnings and
tempefts, that they hurt not in thofe places where their founds are heard ; in like
manner fait and water, by their benedictions andexorcifmes receive power to
that and drive away evill fpirits ; and thus in things ofthis kind there are alfo
facred times alwaics obferved by the na- tions of every religion with very great
reverenca, which are either commanded that we fhould fanflify by the Gods them-
felvcs orate dedicated to them by our fore- fathers and hi- ders for the
commemoration of fome benefit received of the Gods, and for a perpetual
Tbanklgiving. Thus. .the 1 Hebrews have received their Sabbaths, and the
Heathens their holy- daies and we the folemn dayesofour holy rites, a waits to be
reverenccd with the Higheft folemmty; ^re are aKo r«n« contrary to thefe, which
theycaU penitential, and W daves, becaufe that in thofe daies the commonwealth
gfcf- fered fome notable blow,and calamity.of which fort amongft the Romans
was the day before the fourth nones of ‘SSoh that d* fey *&*&« extraordinary
blow w > * --.J' at the Battfc of Canna. In like manner all Poftriduan daies are
called black dayes, becaufe that moft commonly battles fucceeded iU on thefe
dayes : So amongft the Jews the black dayes are the fevcnteenth day of Jmz,
becaufe on that day CMofes brake the Tables, Manages eretfed an Idol in the
Satlium SanSlorum, & the walls of ferufalem are fuppofed to have been pulled
down by their Enemies ; likewife the ninth of f ulj is a black day with them,
becaufe on that day the de- ltrudionsof both the Temples happened, by this
reafon they are called v£gjptu» dayes, in the old time obferved by the Egyptians,
and every Nation by ibis way may eafily make a like calculation of days fortunate
or unfortunate to them, and the Magicians command that thefe holy and religious
daies be obferved no lefs then the planetary daies, and the celeftial difpofitions ;
for they affirm that they are far more efficaci- ous, efpecialfy to obtain fpiritual
and divine venues, becaufe that their vertuo is not from the Elements and celeftial
bodies, but defeendeth from the intelligible and luperceleftial world,and being
helped by the common fuffrages of the Saints, is not infringed by any adverfe
difpofition of the heavenly bodies, nor fruftrated by the corruptible contagion of
the Elements, if fo be that firm belief and religious worfhipbe not wanting, that
is, joyned with fear and trembling ,for re- 1 ligion properly holdeth forth thus
much ; Hence thofe daies are called religious, which to violate is a fin, which if we
care- fully obferve, we fear not any great mifehief, which we may do, if we do
otherwife. CHAP. L XI V. — * .i • . - ■/£> - > w ’ r /. . ^ * * v ^ * •*'*•*' "h ^ \ J »
tx j -* \* r ■/£> Of certain Religious obfervations^ ceremonies , and rites of per-
fuming*, unSlions , andfucklikg . W Hofoever therefore thou art, who difireftto
operate in this faculty, in the firfi place implore Cod the Father being one, chat
thouaUo maill be one worthy of his 'C. ■/£> ; ,: s p s-favou^;; Book 1 1 1. Of
Occult (Phdofoply. thee , tsincenfc in thy fight ; Moreover, the foul being the off-
fpring and Image of God himfclf, is delighted in thefe per- fumes and odours,
receiving them by thole noftnls, by the which it felf alfo entred into
thiscorporeal man, and by the which fas Job teftifieth ; the -moft lively fpirits are
fome- times fcnc forth , which cannot be retained in mans heart, boy ling cither
through choler, or labor; whence fome think that the faculty of fmelling is the
moft lively and Ipi ritual of allthefenfcs. further, perfumes, facrifice, and unflion
pene- trate all things, and open the gates of the Elements and of ■/£> the Heavens,
that through them a man can fee the fecretsef " of God, Heavenly things, and
thofe things which are above the Heavens, and alfo thofe which defeend from the
Heavens, as Angels, and fpirits of deeppits,and profound places, appara- tionsof
defart places, and doth make them to come to you, to appear vifibly, and obey
you ; and they pacify all fpirits, and attrad them as the Loadftone Iron, and joyn
them with the Kn 3 Elements, H 9 favour, be clean, within and without, in a
clean place, be- caufe it is written in Leviticus, Every man who ftiall ap- proach
thofe things which are confrcrated, in whom there V imcleanncls, fliallperifh
before the Lord; Therefore wadi your (elves oft.and at the Jdaies appointed,
according to the myfteries of number, put on clean clothes, and abftain from all
uncleannefs, pollution, and luft- for the Cods will not heat that man
(as Porphyry faith; who hath not abftainedmany dives from venereous Ads ; Be
not thou coupled to a pollu- ted or menftruous woman, neither to her who hath
the He- oorhoides, touch not an unclean thing ; nor a Carkals, whence Porphyry
faith, whofoever (hall touch a dead man, may not approach the Oracles,perhaps,
bccaufe that by a certain affini- ty of the funeral ill odour, the mind is corrupted
and made un- fit to receive divine influences ; Thou (halt wadi, and anoynr, pad
perfume they felf,and (halt offer facrifices ; for God ac- cepteth for a moft fweet
odour thofe things which are offered to him by a man purified and well difpofed,
and together with that perfume condefcendetb to your prayer and oblation, as
the Pfalmift fiflgeth ; Let my prnyer, O Lord, be direSled to 55 ° Of Occult
Thildjophy, Book I t I. elements, and caufe the Spirits to affumc bodies : for
truly the fpiricuall body is very much iocraflated by them , and made more grofe:
for it livecbhy vapours, perfumes and the odour* of facrifices : moreover
whatfuevcr thou operate!! , do it with an earned affedion and hearty delire; that
the good. nefs of the Heavens and heaycnly bodies may favour thee, wbofc
favour , that thou maift more eafily obtain , the fitneft of the place , time ,
profcflioh , cuftome , diet, habite, exercifc and name alfp do wonderfully conduce
for by thefe the power of nature is nop only changed , but alfo overcome , for a
fortunate place conduceth much to favour ; neither without caufe did the Lord
fpeak to Abrukam that he (hould come into the land which he would fhew him;
and tAbraham arofc and journeyed cowards the fouth .- in like nuouer./yW went
to Gmrath, where he lowed fit gathered an hundred fold, and waxed very rich..-
but what place is congruous to each one , moft be found out by his nativity,
which thing he that knoweth not , let him obferve where his fpirits are efpecially
recreated, where bis fcnfcs are more live- ly, where the health of his body and his
ftrength is moft vigorous, where his bufinefles fuccced beft.where moft favour
him , where his enemies are overthrown , let him know that this region, this place
is preordained by God arid his Angels for him ; and is alfo well difpofhd, and
prepared by the Heavens. Therefore reverence this place , arief change fc>
according to your time and bufinefs, but alwayes flic no unfortunate place :
fortunate names alfo make things more fortunate ; but unfortunate , unhahpy ;
Hence die Romans in lifting their fouldien were wary , leaft that the firft fouldiers
names fhou'd be in any mcafurc unfortunate.; and for paying tributaries, and
mufttings of their Armies and Colonies, they did chufe Gtnfo*rt wiiYi good
names. More' over they believed, that if unfortunate names were changed ; iato
fortunate , that the fortune of things would alfo be changed into better ; So
Efidamnw., Jeaft that fca men going ■/£> that wajt fliould fiiffcx damage , they
commanded to be called Dyijchius ; for the lame caufe they called Jt&duo*, leaft
he ; r> ft fhould Book H f. Of Occult Thihfophy. 55 ‘ flwtild ciufe fomc
mifchief , Ben even tut ; but they thought good to call L act#, Lvcrinutfot die
goodncfc of the name be- ing the moft happy place of all : make elcdion alfo of
hours and dayes for thy operations , for not without Aufe our Savi- our fp ike,
Are there not twelve hours in the day.and fo forth? for the Aflrologers teach fhat
times can give a certain fortune to our bufinefles; the Magicians likewife have
obferved,and to conclude, all the ancient wife men confcnt in this, that it is of
very great concernment ;ihat in what moment oft me.and dif- pofition of the
heavens, every thing,whethernaturall or Arti- ficial! hath received its being in this
world; for they have deli- vered, that the firft moment hath fo great power, that
all the courfeof fortune dependeth thereon , and may be foretold thereby , and
in like manner, by the fuccefles of the fortune of every thing, they both firmly
believed, and experience alfo teftificth , that the beginning of any thing may
thereby be found ont; even as SuBa the Aftrologian forctold.that a molt certain
deftrtaion approached Caligula, who asked hisad- vicc concerning his nature;
Afethecn the Aftrologer forefaw the calamity or the wars which happened
afterward to the Athenians, making an expedition again!* th cSiracnfans: to the
lame about to fail to Sicilia , Mtfon the AurologCr fore- told a great tempeft.
Anaxagoras by the knowledge of the times, forewarned on what dayes a great
ftone Ihould fall from the Sun ; as afterwards it happened at t^Cgos, a river ol
Thracia ; on the contrary, L. T amreius Firmiamu by the acts and fortune of
Romulus, found both the time of his conception and nativity ;the fame man found
out alfo the nativity of the City of Rome , by making the fucceflcs and fonunes of
that City: So At at tr mu reporteth , that the beginning and Crea- tion even of this
world was found out by the events of things.- for that times can do very much in
natural! things, maybe manifefted by many examples ; for there are trees , which
af- ter the Solftice do invert their leaves, as the Poplar, Elm, Olive , Linettee ,
whitewillow ; and Ihclfilhes,- Crab* and Oifters do increafe, the Moon ircreafing,
and whetnhe Moon decteaf«h,d© grow lean; & the Seis in ebbing and flowing do
Ma 4 ODlCXVC ol 4 «T-i uT'j mn obferre the motions and times of the Moon ;
and Ettripus in Euboea, doth it not feven times with wonderful! fwiftnefs ebbe
and flow ? and three dayes in every moncth,z/«..the 7 . 8 . and 9 . day of the
Moon it ftandeth Hill ; and amongft the the Troglotides there is a lake, which
thrice in a day is made fitter and falc, and again fweet; moreover in the winter
time,when all things wither.and dry, Penyroyail flourifheth on the fame day, they
fay, that blown bladders do break, and that the leaves of Sallows and
Pomegranats are turned and forced about; and its known to all, that which I
havefeen both in France and Italj , and I know alfo the fowing-thereof, »»'*. that a
nut- tree, which feemeth dry all the year, on the Even of Saint Johns day doth
produce both leaves, and flowres,and ripe fruits : and this miracle doth wholly
conftft in the obfervation of the time of its fowing ; moreover that 11 'iX'i I
I'M ft It I1 runr' nr in lll'lsai'MJUVJ r At VI a 1 YV the
Afttologers in theit books of Elcflions and Images do conftantly affirm ; and by
this means, we read in 'Plutarch, That there was an image amongft the Peleneans
made with fuch art, that what W3y foever it did look, it did ftrike all things with
teirourand very great perturbation,fothatnoman durft through fear behold it ; and
we read in the life of ApoL [ their houfe, four golden fowls, which they called
the tongues of the gods ; and that they had power to ^reconcile the minds of the
multitude to the love ana obedience of the K ing. In the Hand Chios there wasthe
face of Diana placed on high, whole countenance appeared fad to thiofc which
canie in, but to . thofe that went our.it appeared chearfull : In Treat, ihe facri-
fices which were left about the Image of Minerva did not pu- . trifle ; In the
temple of Venus at Paphos, it never rained in the court : If any thing was taken
forth from the Tomb of Ant he- fts, fbowers were powred down from heaven till
that which wasdiggedup, was reftored into its place.- In the tomb of King Bibria
of Tontus, did arife a LastreH, from which if any one did break a branch and carry
it on fliipboard, quarrells would never ceafe untill it was thrown over. In the Hand
, ' Borifthenes. m Of Occult tph 'dojopky. Book It I. named : further , they
which ufe witchcraft, BIT ttcesBy p tailing them,& thus do hurt fown Com and
children.- more- over they fay that there is fo great power in mans execrati- on!,
that they chafe and banifh even wicked fpirits Enfebim declareth that by this
means Strafis amongft the uEgjf turns, did publift fliort fenter.ces.by the which
devils were expelled, and he taught alfo , how devilshaving affirmed the forms or
brute beafts, doenlhare men*. To conclude, in all bulineffes, put God before vour
eyes, for it is written in Dtuterammit , When you (hall («k the Lord your God , you
Hull find him. Whence we read in Mark_, That whatfoever ye Hull defire and pray
for,believing that you fhall receive ic,it Ural come to pah for yoiijand in Mattbns,\(
you (hall have faith as a grain of muftard feed, nothing (hail be impoflible for you
alfo the fervent prayer of a righteous man prevaileth much , for Elias
( ztfamesCtithJ was a man like unco us. Tub jed unto palli- ons, and he prayed
eamftly, that it might not rain upon tbe eartlymd it rained not in three ycers and
fix moneths ; and again he prayed, and the heaven gave rain, and the earth
brought forth its fruit ; but take heed in your prayers , lead that you (hould defire
fomc vain thing.or that which is againft the will of God ; for God would have all
things good nei- ther (halt thou ufe the name of thy God inyain, for he (hall not
gounpuni Ihcd , who taketh his name for a vain thing: be abftcmioHS and give
alms, for the Angel (aich to T obiah, pray- er is good with falling and alms ;
andwereadin the book of fstdith .-Know ye, that the Lord will hear your prayers, if
ye (hail perfevere in failings and prayers in his fight. CHAP. Book IU. Of
Occult Tbtlofopty. 555 CHAP. LXV. ' ^ + t . 1 nf / J f f • y 'l *£v-v-* T2
The fmtofi o* »f fa • * ► < • • • " i • j ( ^ \ " s » j t li " V * 9 » • l » x f _ , ' ^ J ^ T » .T i ' V •
» ,• ^ ' !v / \ r riefc arc the things , which for an introdufiion into A Maffick we
have collected out of the tradition of the
ancients, and divcrfly compiled in this book . in (hort words, ret fufficient for
thofe who are intelligent ; fome of thefe rliines are written in order , fome witboot
older, fome things are delivered by fragments, fome things are even bid , and
left for the fearch of the intelligent . who more acutely con- tempting thefe things
which are written , a*d diligently fearching, may obtain the compkat rudiments **
theniagi- rjll Arc, and alfo infallible experiments .-for we hive delivered this Art in
foch a manner , that it may not b« hid from the prudent and intelligent , and yet
may not admit wicked and incredulous men to the myftcries of thefe fecrets , but
leave them deflitute and aftoniftied , in the (hade of 'g n ° r ™“ and defperation :
You therefore fons of wifdom and learning.^ fearch diligently in this
book,gathenng together our difpcrfed intentions, which in divers places we have
propounded and what is hid in one place , we make mamfeft in another , that it
mavVppear to yoGwife men ; for, for you only have we writ- te/whofe mind is not
corrupted , but regulated acc0ld ‘"|° the riche order of living , who in chaftity, and
honefty , and m ss» j ujIjj wb» - 1 n you (hall obtain , Wh ' Ch K,:^iLn difeipline
wiU iefinuate it felf into you : and vincible mag P which in times paft Hermes,
thofe vertues wil PF j ^ others who wrought miracles, *“* ■/£> 1C »v!ot cXS-to”, fons
o S f bafe igno- lewdnefe, come non ni S hour *m,n 8 s .for In r they are
your enemies, and ftand on a precipice, tnat ye may erre &c fall head-lonz into
mifery.-if any therefore through his incredulity or dulnefe of intellect, doth not
obtain his defire, let him not impute the fatolt of his ignorance to me, or fay that
I have erred, or purpofely written talfly and lied , but let him accufe himfelf,who
underftandeth not our writings^ for they are obfcure,and covered with divers
myfteries,by the which it wilt eafily happen, that many may erre and looie their
fenfe 5 therefore let no man be angry with me , if we have folded ap the truth of
this fcience with many Enigmaes^md defperfed it in divers places , for we have
not hidden it from the wife, but from the wicked and ungodly, and have delivered
it in fuch words which neceflarily blind the foolifh, and eafily may admit the wife
to the ondoftanding of them, rx • * ,V <;:<<*> To the Reverend Father, and
Do&or of Divinity A urchin de Aquapeadente , Auftirt Fryar •, Henry Cornelius
Agrtpp* fendeth-grecting. Y thofe letters ( moft reverend Father ! ) which p-QliS*
you fent me fince the fecond of this month , I underftand your candidnefs
towards me, and great learning, and indeed the curious fearch- ing after thefe
things which lye hid in darknefs; prefcntly rejoyep, and do blefs my fclf nto
acquaintance with fuch a friend, with ve my gifts ; And now ( this hand- writing )
I reckon you amongft the cheifeft of my ho are your leaders that you follow, dare-
the houfe of Dedahu, from whence is no >ft dreadfull Minoit, and daring to go ;e
and commit your felf to the filters of vout matters that you are converfant about
aringto attempt to make a wandring die. us, faithful, and the moft fugatious of all
the : conftant then *Adr*jha ; take heed that dby them that are
deceived.Neithercan the booksdiredyou here, fince ttey are tot as it writings are
there made of theirreGftable ical Art, of the prodigious Images of Aftro- mfttous
tranfmutat.ons of Alcymfts, of ’ touched touched arc prefently tran (mated into
Gold, or Silver, ill which are found vain, fiditious, and taife, as often as they are
praflifed according to letter. Yet Inch things are delivered, and writ by great and
grave Philofophers, and holy men, whofe traditions, who dare fay are falle ? Nay,
it were impi- ous to think that they were lyes. There is therefore another
meaning then what is written in letters,and that is vailed with divers myfteries,
and as yet deafly explained by none of the Mailers, and which I believe no man
can attain to by reading of books only, without a skilfull, and faithful! mailer,
unleis he be divinely illuminated, as very few are. Therefore it is a vanity for any
man that fearcheth into the fecrets of nature, to give himfelf to bare reading. For
they that thus do, are, being enlhared in the gins of the exterior fpirits.to whom
it is given to rule, made dangerous Haves, not knowing them- felvcs, and go
back into the footfteps of their flocks, fceking without themfelves, what they have
in themlclvet. And this is that which I would have yon know, becaufe in us is the
ope- rator of all wonderful! effeds, who knows how to difcern,and effed, and that
without any fin or offence to God, whatfo- cverthe monftrous Mathematicians, the
prodigious Magici- ans, the envious tsrtcbpmftjad bewitching Necromancers can
do by fpirits.In us I lay is the operator of Miracles. the bright ft art of th’ ikie, ner
flames i f Hell , But th’ fir it that theft doth make, doth in m dwell. Bat ofthele I
fhall difcourle more fully, but in your prefencc (for thefc things are not to be
written, but to be infufed by a few facred words, and with face to face ) and that
when I lhall haply fee you. Now as concerning thofc books which vou defire of
me,fome of them were lotnetime in my cuftody, but now arc not. But as for thofe
books which you have of mine which were made in my youth, being intituled. Of
Oe- eult ‘Bbilofofhj , the two former of them were dificientin many things, the
third is wholy imperfed, and contains but a certain Epitome of my writings. But I
will ( God willing ) fet fet forth the whole work, being made entire and ferving
the key thereof for mSft intimate fiSSSSTvS whereof you need not at all queftion
but that , recft Z Farewell and profper. From Ljmt the X X I V. ofsJZ btr, Annoy,
Domini. M. D. X X V 1 1. ^ Vnto the fame Mon. B Y your courteous letters ( moft
reverend Father I ) I have fecn as in a glafc, your whole mind, which I heartily cm-
Brace & I would have you know that you Hull be welcome To nie beyond
expreffion, and that you are feated deeply in my affeflions, and that I am fuch an
one ( I write this out of the abundance of my heart J as am not wont upon any
occafion to for fake my friends. Wherefore that you may obtain the defires^which
are no lefs then mine, Iwillhaftentocometo you. When we (hall come face to face,
hear andfpeak with one the other, I know our friendlhipwillbeindiffo- wble,and
endure for ever. But now concerning that 'Philoh fhjf which you reouire to know, I
would have you know, that it is to know God himfdf,the worker of all things, and
to pafs into hun by a whole image of likenefs (as by an effential con- tra«, and
bond ) whereby thoumaift be transformed, and "fj f G . od » * df L ° rd fpake
concerning Mofet, faying - Behold, I have made thee the God of Phoroob. This is
that tree, high Occult Thjlofofby of wonderfull works. The key thereof is the
intelled .• for by how much higher things we onderftand, with fo much the
fublimer vercues are we endow- ed, and fo much greater things do work, and that
more cafi- ly, and efncacioufly. But our intelled being included in the corruptible
fleih, unlefs it (hall exceed the way of the flefti, and obtain a proper nature,
cannot be united to tbefc venues ( for like to like ) and is in fearching into theft
occult fecrets ofGod, and nature, altogether inefficacious ; foric is no eafy thing
for us to afeend to the heavens. For how (hall he that hath loft himfelf in mortal
duft, and allies, find God ? How {hall 559 dull he apprehend fpiritual things
that is fwallowcd flefti and blood ? Can man fee God, and live? What fruit (hall a
grain of corn bear if it be not firft dead ? For we muft dye, I fay dye to the world,
and to the flefti, and all fenfes, and to the whole man animal, who would enter
into thefe clofets of fecrets, not becaufe the body is feparated from the foul, but
becaufe the foul leaves the body: of which death faul wrote to the ColloJJians : Ye
are dead, and jour life is hid with Chrift : And elfswhere he fpeaks more clearly of
himfelf. J know amort, whether in the body, or out of the bodj I cannot tell ,
(jodkrtotos, caught up unto the third heaven, See . I fay by this death, prettous
injthc fight of God, we muft dye, which happens to few , and perhaps not
alwaies. For very few whom God loves, and are vcrcuous, are made fo happy. And
firft thofe that are born, not of flefti and blood, but of God. Secondly thofe that
arc dignified to it by the biefling of na- ture, and the heavens at their birth. The
reft endeavour by merits, . and art, of which more fully when I fee you. But this I
will advife you, that you be not deceived concerning me, as if I at any time having
received fuch divine things Ihould boaft of them to you, or fhould arrogate any
fuch thing to my fclf, or could hope to have them granted to me, who hither- to
have been a fouldier, confecraced with mans blood, having beenalmoft alwaies
belonging to the Kings Court,bound to a moft dear wife by the bond of flefti,
expoied to all the blaft of inconftant fortune, and being crofted in my flefti, in the
world, and worldly affairs, and therefore could not obtain the (ublime gifts of the
immortal God. But I would be ac* counted as a direflor,who waiting alwayesat the
dores,(hews to others which way they muft go. But as for my love to you, you are
indeed a little deceived : I do not fee how you are my t debtor, feeing I have
beftowed nothing upon you, only I am ready when occafion ferves to bellow all
things. So farewell and profper. From Lyons XIX. Nevemb . Cinno Dom . M. p.
XXVII. Hcflry Cornelias Agrippa/r*^ greeting to a certain friend of the Kings
Court, 'T'He Ancients were wont to brand
notorious folly with T| this proverb, t»«.To bring Owjes to* Athens : bur it is not*
part of iefs folly, but of molt great impiety, to lend divelsto hell. You know what I
call hell, via.. that School oi wickednefles, -Which with much di-pltalure I have
elfwhere ill its colours notorioifly (hewed the Court to be. But there was never fo
juft an occalionof writing and of indignation given as now, if it were lawfull
totrear of the whole bufinefs as! (hoiild,yet I cannot conteinbuc give you an
argument of it .Now therefore hear a thingboth foolilh and tmpious: here Was
fent for out with no fmall charges a certain rtiafler of ’pints, that is a
Necromancer.who poffclfcth a pow- er over fpirits, that as James and J ombres
refilled LMo/es, fo he (hould oppofe CV/ir; for they were perfwaded by the father
of lies, that he could foterel all things tocome, and difdofe all fecret counfels, and
maniftft even the thoughts ; moreover that he was endowed with fo great power,
that he could bring back the Kings children through the aire, even as we read
that Hahacuckjmib his pulle was carry ed to the den of Lions, and that he could
do as Elijha did being befieged in Dotbam, Ibew mountains full of horfemen and
fiery Chari- ot*, and a very great Army ; moreover that he could find ouc and
fetch up the treafures of the earth, and compel! what ma- nages and affections he
pleafed, to break them off, and cure all defpeme difeafes, by a Stygian medicine,
as a confirmed Heditk, a radicated Dtopfy,Leproly in the bones ; and * who
tofrb eon the Knotty gout foots cure, i And health even to the dejperase procure.
-- ^61 andfcekfor the prekrvadon of a kingdom from Denis the enemies of
publike prefervation • ftving i n their heart wuh Och^At , there is not a God in
ljn*L let w co an d confult Btehuhub the God of Achroa, and as -SWfpeakine to
the wicch/aith.the fight againft me, & God hatlfde- w^ ed ? ie *. and , wl11 n <*
*]” r mc.thercfore am I come to you. What do they fo much dcfpair of God, that
they have mdg. od .r rcqoifite to defire aid of the Dircls ? is not this accor- dmg
to the word o» WeandTW, to deny God and lefus Chnlt our Lord and Saviour who
hath redeemed us, and to bring upon themfclve* iwift deftruaion ! do they not
treafure up for thcmklvts the fierce wrath of the Lord who will fend it upon them
oy tv, II fpititsPare they not delivered over to a rc- P u ^ * tC . rc " f ‘> H ' ho the
certainty offecret counfelsfrom thcdivel.the father of he*,and hope for vidory
elfcwhrrc than from the Lord of Hoafts ? and fiirther,this addeth boldnefs to this
abominable worker of Idolatry and Sacnledge, that the Uxthcxloi mother doth
very much favour thofc things, and the* Minority of j her moil ChriftianSon is
accommodated, and gifts btftowed out of the facred pence ; the Pillars of the 'S*,
B,a ^P* and Cardinals, winking ar, yea furthering, this abominable wotk; and the
wicked Nobles applaudc thu operation of Impiety, asihecrowesihe woiksot ihe
Wolf. What greater Witkedoefi have Saul M w»h h« OchitMi, NtkK(h*4nt**r ,
BahLazv, St*A- Pk r d .| h ^ 0th 1 e f WO,,h PF cr * <>f Bui****, committed?
rh*rt*b called ifottb h.s magit.ans agairft UUofa-, ihey beina. convided m the
third plague, conteffed the finger of God 7 Mt tte King being obfimate through i
he ten plagues penfh- ed m the rcdfca ; B*iackite Moabite fenr forth BaaUm the
Soreerer that he fhould cu.fe //rW,but God himfelf turned thecurfc intoa blefSng ;
^/^, s curkdjwhat did the anfwers P‘ 0fu W ? h L ' <oc fli:„ in the mountain
CjUbcab ? Ahub^A Uz^bd bung wtkcdly ma- tycd together, did confide loihtpu-
pbetsofSW, and ac- cotchng to the wor d,of ihe Lord,a lying fpirit went forth into.
tee mouthes of all- the prophets who ptomifed profperity to . ; a i to Ahab
going up againft Ramnh Giie.td , but A bob fell* and jwbel was thrown down
headlong, and the dogs did eat her : Aft a King of }nla is reproved by the prophet
of the Lord, bccaufe that in hisficknefs he fought not the Lord, bat trolled to the
skill of hisphvlitian : have not they committed a greater fin, who leave God the
faviour, and the wholcfome vertues of natore.and feek for help of Satan ?
Ochovas did thus in times paft,& therefore heard from the prophet of the Lord,
Thou (halt not defeend from ihy bed on which thou art, bnc (halt certainly dy Lee
the fines of the other unrighteous Kings be run over, and alfo the hiftorics of the
Gentiles. Zo- roaftri, Dial barns, Crafms, Pomprj , Pyrrhus, Crafftu, Nero, Julian,
what have they gayned by their At apt ism and Di- viners, who falfly fained
profperity for them ? were they not all reduced to nothing, and did they not
wickedly per ilh in their fins f So are all theft ungodly follyes wont to bring
diQru&on to the admirers thereof, to the which truly, they who efpcciaUy confide,
are made themoft uufortunate of all I deny not but that tfaarc are natural
fciences, Meta- ,4,, .«:al arts, Occult Ingenuitier, which can, without oflFen- ling
God, or injuring faith or religion, prefcrve Kingdomcs, dive into counfch,
overcome Enemies, deliver captives, en- creafc wealth, obtain the good will of
men, cxpell difeafes, conlcrve health, prolong life, and reftore ftrength of youth :
There arc moreover (acred religious intcrceflions , publike (implications, private
prayers of good men ; by the which wc may not only turn away the wrath of God,
but alfo entreate him to be gtatious unto us ; befidcs if there be a certain art to
foretell, and work miracles, which the Ancients call Calomagut or Thenrq'u, finely
it is unknow unto theft looles and (fives ofthcDivel for to find out things to come,
and to pronounce truth concerning thofc things whi^ hang over cur heads A
occult, and from heaven portended unto men j and to effeft things which exceed
the common nature, belong- ed! 0 nly to a man of profound and perfeft
knowledge, and of 4 mnft rare life and laith, and not to men moft vain and un-
fervetb thofc who are bnocmt MIV» & and learned in the law of God, for their
faiths fake ; and what- foever they (hall ask thej-Jhall rective.-fo the Ravens fed
EHah and at his prayers the earth withheld her fruits, the Heaven de- nyed rain,
and (howred down fire upon the wickedsSo the Ra vens ferved Elijh*. the Angels
fought for him ; rivers are paf. fed dry- foot ; the Lions laying slide their
fierccneii, and not regarding their hunger, fawn on Daniel, and the hot fiery fur-
nace bumeth not the children. Thefe are not the works of Necromancers and
Sorcerers, nor of Devi Is, but of faithfull and godly-men ; for not the Divels, but
the Ipirit of God doth aflifi them : Iconfefs there arc Lome, ( perhaps many ) even
at this time, who are very wife, and ofwonderfull knowledge venue and power,
and of a pure converfation, mod prudent! and alfo difpofed by age and flrength,
that they can vety much profit the Commonwealth by their counfei and operati-
ons ; but your conrtiers contemn thefe men , as thofe who arc very far from their
purpofc, who for wifdome have malice, guile and deceit ; ter counfei deceit, and
craft for know- ledge guile, and perfidioufncfc for prudence.Superftitionis in the
place of religion, and God is biafphemed in afflidions- and what faith ( as faith the
Apoftle ) is perfected in weaknefs is contemned: but they run to the invocations
of evil fpirits. Every good man is mocked at by them, bold hypocrifie is
promoted, truth is accounted a crime ; praife and rewards are referved for
foolidmcfs and wickedneft. O fools, and wicked, who by thefe arts would eftablilh
a kingdom? , by which formerly moft potent Empires have fallen, and have been
utterly overthrown ; Of whom it was truly fpoken by ftrtmi.th, our Crown is fallen,
wo to us bccaufe wc have finned which I wilh might not be fo truly as fitly
appiyed . to you. For truly that verfe, the numeral letters being ga- thered
together M.C. V. I. expreffeth the year M. D. X X I V. wherein according to the
account your King was taken at Paeia : Did not ye lee thefe thrags,and admire at
them, which before they were done you judged impoflibie > And as yet you arc
proud, and obdurate in your affiidion. You defpife the prophets, and the
threatnings of God are as tales to you. Behold Behold its* at hand, and as fee
you fh all -See, and feel the «reat things of God upon the whole earth, and fliall
tremble becaufe the mifery which you know not fliall come upon you fuddenly ;
Whither then will yefly? Stand with your in- chanters, and with the multitude of
your Sorceries, if haply they can profit you, or you can be made thereby ftronger.
Will not that German Sorcerer that is lent for, fave you, and make lying .Prophets,
and prevail againft the wrath of the Lord, and deliver you from evil ? No, ye
wicked, No, unlefs the Lord fliall build, and keep the Cities, and Kingdom, all tlje
beepers thereof labor and watch in vain. It is the work of Qod alone, not of
Devils, not of ^{agicunt to fplpend or change the fcntence of the Prophets. But if
you will with your whole heart tum unto his mercy', and will change your
wickcdncfs, then you may be freed from evil, as was Nttucdd- ntz.tr, who by the
tounfcl of Daniel redeeming his fins by times, and his iniquities by taking pitty on
the poor, avoi- ded the imminent wrath of Cod for a time, until in the Court at
Babylon he with a proud fpeech recalled it back eo himfclf again. tAcbtb moft
impious, with his Itztbtl, to whom the Lord thteatned death by Elias, was, becaufe
be turned to God made again the word of the Lord to Eliah. Becaufe A- feared my
fliccl will not bring the evillinhisdaies. The Ninevilts t bccaukby the Edift of the
King and Princes they repented at the preaching of Jonas. were totally freed from
the imminent
punifliment. Ef.iias brought this fcntence to Eztckias , that he fhould fet his
houfc in order, becaufe he fhould dy ; He praied and wept, and was healed, and
fifteen years added to his life, for thus the l ord fpake to the fame man by the
fame Prophet, I have feen thy tears, and heard thy prayer*, behold 1 will add to
thy dates fifteen years ; moreover 1 will deliver thee from the hand of the King of
AJJyrin Sethis Csty, and proud it ; So much could the convetfion and prayer of
this pious King do, who though he prayed for himfclf alone, ye: obtained not only
for himfclf, but alfo for the City and people; It is the Lord only who preferveth the
King and who gwetb wiOcme to the Kings Sen; they ought to fly to this Oo 3
milter. Vel J u lT . Z H - Uin a11 mit enemies. If honour, and wealth be fought
for ; In his houfe are glory, “ d ;/>“*.• ? nd /»vour ; The Feneration of the
nghteousfliallbc blcjred.- Ifpower; He Hull be powerfull on the earth,and his feed
alfo. His ftrength (hall be Salted in glory • If marriage , and profperity of
Wedlock ; Hi* wife lhall be as a vine flounlhing on the houfe fide, and his ch’il
dren as olive branches If health of body . and ftrength s the Lord will not fuffer
his holy one to fee corruption. Laft- ! 7 ’ ° ,effed » m3n m *11 things that fiean
the Lord , who “ f®'Pf >tted m the way, who goes not into the counfcll 0 f the
Widted, who takes pitty on the poor, and needy. For in an eviT day the Lord lhall
deliver him , and lhall not deliver him into the hands of his enemies. All the
wicked lhall fee and be vexed , and lhall gnalh their teeth and pine away,their’
ddire lhall pertlh. Let this fuffkc for admonition. For I will not more curioufly
profeeutc this matter-, left haphr the evil ncSof d« Iboold p, „,cke me ro wri«
account. >**afc**ft ♦ • • —i.fl * / fs . f • - ® » * '* ■/£> Is A ii ^ Tit Confrere, or
RttraUation of Henry Cornelius Agrippa/w* terming Magick, nfter bu declamation
of tbt vanitj of Scirncri, andthcexcoBenej of tbt toerdof Cod. Of Magick. in timer
all. T His plice doth require that we fpcak of Magick ; fot it is fo neer joy ned to,
and of affinity with Aftrologie,in fo touch that he that profefleth Magick without
Aftrologie, doth nothing . but altogether is in an errour. Smidat is of the opinion
that Magick had its name , and ortgioall from the Macufcans. It is the common
opinion, that it » a Per pan ® L!.Lrl S— 1^- ..4 Jo.anU:aa,+(T+r\r . 2fld That Ifl
Magick therefore comprehending ill Philofophy, natur^tM Mathematical!, joyns
the powers of Religions to them. Hence alfo they contain in them Goetia, and
Tbeurgia, for which taufc many divide Magick into two parts, Nitutall, and
Ceremonial!. Of Natural! Magickj TT is thought that naturall Magick is nothing
dfc but the kd“& height of nat^ii Ph.lofophy j and the moft abfolate
confummation thereof, and that which is the ^‘'fepartof naturall Philofophv ,
which by the help of naturall vercu«, from a mutual!, and
opportuneapphcat.onofthcn-. bnng forth operations even to Admiration • -i ,
and Ir U-its cfpccially dtd ufe , where Inc uxwot hUs^nd ftoncs and o:her things
looking towards Sarficicnr Ic i. 6U .h« ««-. rn 'Pan > n:u where he faith that A f
atom, us the Tjanean was a Magician , or Philofophcr.as alfo the fjthagortans } of
this kird were thofc wife men wh.ch came to worfhip Ch .ft he »*». -j* <***
Chaldeans expound the Philofophers of the C haldeans, (aeh as were March**
amongft the Bragmanne, Tejpian amongft i ljT ' CjymnofopWrpt, Buddt amongft
the Babylonians, NumaTom- \ piliiu amongft the Romans, Zamolxides amongft
the Thraci- ans, Ah bar is amongft the Hyperboreans , Hermes amongft the
Egygtians, Zoroaftes the ton of Oromafnt amongft the Per. I pans. For the
Indians , Ethiopians, Chaldeans, and Perfians chiefly did excell in this MagicK.
With which therefore ! as ‘Plato relates in sAkibiades ) the tons of the Per pan
Kings were inftni£fed» that they might learn to adminifter, and diftribute their
image to the common wealth of the world, j and the common wealth to it ; and
Cicero (kith in his books 1 of divination , that there was none amongft the
Perpans did enjoy the Kingdom , but he that fitft bad learned Magick. j Naturall
Magick. therefore is that, which contemplates the powers of all naturall,and
celcftiall things, and fcaiching curi- otrfly into their Sympathy, doth produce
occult powers in na. tore into publiqoe view, fo coupling -inferiour things as
allure- j ments tothegifts of toper iour things, that by their mutual! application ,
that from thence arife wondcrfull rairadesi not fo much by art as by nature , to
which art becomes an affiftant whileft it works thefer things.For Magicians, as the
moft curious fearchers of nature , making ufc of thofe things Which are prepared
by nature, by applying aflive things to paflive , produce oftentimes cffc&s before
the time ordained by nature , which thevulgar think are miracles, which indeed
are naturall works , the prevention of the time only coming betwixt ; as if any one
ihould produce Rofes in the moneth of March, and ripe Grapes, or fowed Beans,
or make Patfly to grow into a perfetft plant within few hoars, nay, and caufe
greater things, as clouds, rains » thunders ,. and animals of divers kinds, and
very^many tranfmutarions of things , many of which fort Roger Bacon Shafted
that he did do by meer na- tural! Magick. Of the works thereof wrote Zoroapts,
Hermes, Eranthes King of Arabia, Zacharias the Babylonian , . Jofeph the Hebrew,
Bectes, sAaron, Zencter.tu , Kir amides, Almadal, 7 betel, Alchindns , zAbel ,
Ttolomy , Ctber , Zahcl, Nazs~ b.vmb , barub, Ttkitb, Btrith, Solomcn ,
Aftapben, Hipparchus, zAlc, mean, ApoUonim, Triphon, and many others, many
of whofe works are yet entire , and many fragments are yet extant, and have
come to my hands. Some modern men have alfo wrote of natural! Magick , but
they' but a few things , as Alberts*!, Arts fins de villa nova ; Raimundits LnBie,
Bacon, and e/fpp?r.ut , and the Author of the book to A If on fa, fee forth’undcr
the name of Ticatrix , who alfo together with natural! Magick, mixeth much
fcperftition , which indeed the left have done. Of Matbem.ttic.tU Magick, T
Hcre arc moreover other moft witty emulators of na- ture and moft bold
inquifltors , which promife they can by the influences of the heavens, obtained
without nacurall vertucs, but only by Miihcmaticall learning produce works like
to thofe of nature, as walking, or talking bodies, which have not animall vertucs :
fuch was the wooden dove ol Arcbita, which did flic, and cheftatue of Mercury
which did fpcak ; and the brazen head made by Albcrttu Magnus; which they fay
did fpeak. Bectins a man of a great wit and much learning, excelled in thefc
things, to whom CafioJorm writing concerning fuch Me things, faith, to thee it is
appointed to know hard things, and (hew miracles : by the ingenuity ot thv art
metal, (peak, Diomede s inbrafs trumpets, the brazen Serpent hi (Tech, birds are
feigned , and thofe which know no proper found . are heard fending forth fweet
melody , we relate imall things of him , who hath power to imitate : the heavens;
concerning thefe arts I think that is fpoken which we ridinFlato in the eleventh
book of Laws. Thereis an art given to mortall men, by which they fliould generate
certain fatter things, not pirukiogof truth or divinity , but faould deduce certain
rcprefcntaiions of affinity with them : and thus far have Magicians gone , being
men moft bold to do S things, dptcialh- that old ftiong Scrpent.thc ptosnferofaH
570 Sciences favoring them , that they like apes endeavour to emulate Cod, and
nature. Of Enchanting Atagici T Here is moreover a kind of natUrall Magick ,
which they call bewitching, medicinary, v*hich is done by cups, love- potions ,
and divers mcdicamenrs of Sorcerers .• Of which fort Democritus is faid to make
fome , whereby good, happy, and fortunate Tons may be begotten and another
whereby we may rightly underiiand the voyces of birds, as TbHo- (fratm and
Porphp-it relate of Apollonius. Virgil alfo fpeak- iog of certain Pontick herbs, faith,
J many times. With theft have Mceris Aide, Chang'd to a wolf, and in the woods
to hide : From fepnlchres would fouls departed charm , And com bear (landing
from another! farm. And Pliny relates that a certain man, ‘Demarcbus 'Parrha - ft
us, in a facrifice which the Arcades made by a humane 6cri- fice to Jupiter
Lyceus .taRed of thcentralsof a boy that was facrificed, and turned himfclf into a
wolfe, by reafon of which changing of men into a wolfe , Amftin thinks that the
name was put upon Pan Lyctus, and Jupiter Lyceus. The fame An fin relates , that
whileft he was in Italy , there were cer- tain women Magicians like (fine, who by
giving cheefc to travellers turned them into cattle ; and when they had carried
what burdens they pleafed.rcftored them into men again; and that the fame
happened to a certain Father called Prefar.tim. But leaft any one fhould think
thefe things to be but foolilh toyes , and things impoftibk, let him call to mind
what the Scripture mentions concerning 2(ebnchadnezar the King, how he was
turned into an ox, and lived feven j eers with hay, and at length returned through
the mercy of Cod into a man again, whofe body after bis death, his fon
Evilmercdac gave 571 ' - - 9 . . » » ^ as a prey to the"Vulters, leaft he (houtd
again rife from the dead, who returned from a beaft into a man .- and more of
this kind doth Exodus relate of the Magicians- of Tharaoh. But Solomon (peaks of
ihe fame.whcther Magicians, or Sorcerers, when he faith, Thou haft terrified them
O God 1 becaufe they have done horrible deeds by inchar.tmems. Moreover,
this I would have you know,that thefe Magicians do not fearch into raturall
things only, but alfo thofe things which do accom- pany nature , and after a
manner put it off, as motions, num- bers, figures, founds, voyces, concents,
lights, affeAons of the mind.& \vords.So the rjjBi.indAiarJi called together ler-
pents , and others by other things deprefling them, put them to flight. So
Orpheus repreffed the tempeft of the Argonasete with a hymn ; and Homer
relates to Vljjfes that his blood was retrained with words. And in the law of the
twelve ta- bles punifhmcnt was ordained for them who enchanted the corn : that
without all doubt the Magicians did produce wonderful! efforts by words only,
affcAons.and fuch like, not upon thcmfelves , but alfo upon extraneous thtngs ;
all « hich things arc thought to put forth their innate yertue upon other things,
draw them to them, or expell them from them , or any othenvife affefting of
them, no ^crvvifc then the Loadftonc draws Iron, or J eat Chaff, or a Diamond or
Girlick bind them, fo that by this gradua , and concace- nated Sympathy of things,
not only natural! and cekfhall gifts, bat alfo intcllcrtuall, and divine may,
njambhcHs, Pro-- f/ M , 3 nd Snefiu confirm by the opinion of Magicians , be
received from above, which Treclus in his book of ind Mafiick confeff«h,w:T1uC
by theconfentof thefe kinds To fuch a height of ffudnds feme of them are frown
tL from divers conftellations of the burs, through .te fo'mol life . and mclM , and
fo give an . n. wet tothem thafask counfcll of it, and reveal thefccretsofwcudt
tm5THcr.ee it is mamfeft that this natural Magick ,s feme- 57» times inclining
to Goetia, and Thenrgia , entangled ^io the wyles and errours of evill Spirits.
0/Goetia Necromancy. N Ow the parts of Ceremonial Magick are Gotti* and
Thturgut,qottU is unfortunate, by the commerces of un- clean fpirits made up of
the rites of wicked curiofities, unlaw- full charms, and deprecations.and is
abandoned and execrated by all laws. Of this kinde are thofe which we now
adayes call Necromancers, and Witches. A people tnyj'd by the gods, have skid.
Be rot bj th' evill one, even at their VriU The heavens for to blemijb, and the
things Which are in heaven, and on earth to brin? Out of order, and the poles for
to force. And of the rivers for to turn the com ft, T he mountains level, and the
skie to drive Under the earth ' , * Thefe therefore are they which call upon the
fouls of the dead, and thofe which the Ancients called Epvdi , who enchant boys
and bring them out into the fpcech of the Oracle and which carry about them
familiar fpirits, as we read of Socrates and loch, as it tsfaid, they fed in glaflcs, bv
which they fcien thcmTelvcs to prophecy. And all thefe proceed two waies. tor
tame endeavour to call and compell evill fpirics, ad/ured by a certain power,
efpectally of divine names, lor feeing eve- ry creature fears . and rcverenceth the
name of him who madeir, no marvel, if Gcetians, Infidels, Pagans, JeWs, Sara-
cens, and men of every prophane fed and lociety do bind Divels by invocation the
divine name. Now there arefomc that are molt unpioufly wicked indeed, that
fubmicthemfelves to Owe Is, facriiice to, and adore them, and thereby become
guilty gailty of Idolatry, and the bafeft abafemenc ; to which crimes if the
former are not obnoxious, yet they expofe thcmfelves to manual dangers. For
even compelled divels alwaies de- ceive us whitherfoever we go. Now from the k&
of the Gottumt have proceeded all thofe books of darknefs, which VulfiMHt the
Lawyer calls books difallowed to be read, and forthwith appointed them to be
deftroyed, of which fore the firft is Zabulm reported to invent, who was given
(tfuvf- lawful! arts, then Barnabas a certain Cyprian-, and now in thefe dayes
there arc carryed about books with feigned titles, under the names of zAdam,
Abet, Enoch, Abraham, Solomon , alfo Pan l, Honorins, CjprUmu, Albert ns,
Thomas Hierortie, and of a certain man of Torke, whofe tokft-Alfbonftu Kingbf
Cafiite , Robert an Englifh man. Bacon, and Appoints, and many other men of a
deplored wit have fooliihly followed. Moreover they have not made men only and
Saints, and Patri- arkes, and the angels of God, the authors of fuch execrabli ‘ *
cd by Ravel, Which books openly betray themfelves to him that looks nar- rowly
into them, to be a rule, rite, and cuflome of their pre- cepts . and a kind of words,
and characters, an Order of ex- trusion, an empty phrafe, and to contain nothing
but mcer toyes, and impo (lures, and to be made in latter times by men ignorant
of all ancient Magicb, and forlorn artittsof pernici- ous art, of prophanc
obfervations mixed wich the ceremonies of our religion, with many unknown
names, and feals intermixed, chat thereby they may terrific and aftoniih the
fimplc, and ignorant. Moreover it doth not yet appear that thefe arts arc fables:
for unlds there were fuch indeed, and by them many wonderfull and hurtful
things done, there would not be fuch ftrid, divine, and humane lawes made
concerning them, for the utter exterminating of them. And why do the Got nans
ule thofe evil! fpirits only, but be- cautegood Angels will hardly appear ,
expecting the com- nund of God, and come not but to men pure in heart, and
holy in Ufc .• but the evill ate eafily called up , favouring him. ions, but they
boail alfo chit thofe books were diiiver- r . ana Raphael the Angels of A Jam and
Tobias ; him that is falfe, andcounterfeiting holincfs are alwaies ready < to
deceive with theit craft, that they may be wo r (hipped, and adored; and bccaufe
women are moft deOrou* of fecrets, and ] left cautious,and prone to
fuperftition.they are the more eafily * | deceived, and therefore give up themfel
ves the more readi ly to them, and do great prodigies. The poets flog of Circe,
Medea, and others of this fort ; pcero, PlirjySentca, Aojhn , and many others as
well Philofophcrs as Catholike Dodors, and Hifto- rians, alfo the Scriptues teftific
the like. For in the books of ‘ the Kings we read , that a woman who lived at
Endor, called up the foul of Samuel the Prophet,altheugh many inter- j pret it not
to be the foul of the Prophet, but an evil fpirit, ■/£> which took upon him his (hape.
Yet the Hebrew mailers fay that Aufiin to Simpliciomti doth not deny but it might
be the true fpirit of Samuel, which might eafily be called up from its body Wore a
complcat year after his departure, as alfo the j Goetians teach. Alfo CACagicia*
Necromancers fuppofe that might bedoue by certain natural powers and bonds,
as we have laid in oar books of Occult Phtiofcpbj. Therefore the ancient Fathers,
skilfull of fpiritual things, did not without | caufc ordain chat the bodies of the
dyad fhould be buried in j a holy place, and be accompanied with lights, and
fprinkled i with holy water, and be perfumed with frankinccnfe, and inccnfo, and
be expiated by prayers as long as they continued above ground. For as the
Mailers of the Hebrews lay. All our body and carnal Animal, and whatfoever in us
depends upon the matter of the fielh being ill dilpofed is left for meat to the
Serpent, and as they called it, to Awal, who is the Lord of the fle(h and blood, and
the Prince of this world, and is called m Leviticus the Prioce of deletes, to whom it
is faid in Genefis, Thou {bait eat dufi tithe doles eftbjlife. And in JJoiob, Daft thy
bread, i. e. our body created of the dud of the earth, fo long as it (hall not be
fanfiified, and turned in> to better, that it be no longer an effcdl of the ferpent,
but of God .via., a fpiritual made of camal,according to the word of Tool, faying,
that which is fowed a carnal, (hall arife a fpi- tcal ; and cb where, AH indeed (hall
rife, but all (hall not be II be changed.beeaule many (half remain for ever
asmeatof the Serpent. Thisfiltby and horrid matter of the flelh and meat of the
Serpent we therefore -raft off by d«tth; t&nging it for abetter and fpiri wall , which
ftitll be in the refurredion of the dead ; and is already done in thofe , who have
tailed 'of' the firft fruits of the tefarreflion \ and many hire already at- tained to ,
by the vettue of- the divine fprrit in rhii liic, n Enoch, EiUh , and Mo(n , whole
bodies were dianged-'trito a fpirituall nature, and have not feen corruption ;
neither are their carkalTes left to thepower of the Serpent. Ahd this was that
difpute of the dcvill with Miehuti the Archangel,; concerning the body of Mofa y
of which fnJr makes mem ton in his Epiftle. But of Command let thefc fufgt£. Of
ThtMTfUL N Ow many think that Theurgia is not unlawful!; as if this be governed
by good Angeb^nd a divine diety.wheo m yet oftentimes it is under the names of
God , and rite Fallacies - of evil Angels obftnnged by the wicked fallacies of the
de- vils. For wc do procure, and attend not by natural 1 powers only, but alfo by
certain rites, and ceremonies , celefttifs, and by them divine venues woor feHes •
Of which together with many rules the ancient Magicians did treat ftn nririy-
volumes. But the greateft pm of all ceremonies confifts iff obferving cleannefr,
and purity , firft of the mind, tbenof the body , and of thole things which are
abour the body as ' in the skin, in garments, in habitations, in vcffelii , ucenfib;.
oblations, facrihees, the p ff ity of which difpofeth to tbrac- quiintance with and
beholding of divine thmgs,iifif is very much required in facred things , according
to the word of Ifaiah , <>e ye walhed, and made clean, and takeaway the evil of
your thoughts. Now impurity, becaufeif oftentimes- infeds he air, and man,
difturbes that moft pure inftuenccof Celeftiall and divine -thmgs^nd chafcth away
the pute fpirttf of viod.
Bat fomeumes impure fpirits,aad deceiving powers, TdMmm tb» t\Y\ i they
be worfhippcd , and adored for gods , require alfo this purity. Therefore here is
grew need of caution wc have lately dileourtedat large in, our books of Occult
Philo- fophy- But of this Theurgia , or Magick of divine things Porfhirit deputing
at large, at length concludes that by Th urgicall confecrations the foul of man
may be fitted to receive fpinrs , and Angels, and to fee God ; but he altoge- ther
denies that we can by this art .return to God. Of hfi School therefore is. the Art
t>4lnnuUl, the Nocaryart, the eptudine Art > the art of Revelations , and many
fuch like ftt- perftitions , which are fo much the more pernicious, by how much
they feem the more divine to the ignorant. \. j y- i : ■/£>■/£>■/£>: ■/£> ■/£> > - Of CJ>Alie.
E Ere the words of 'Plinj come into my mind , who faith thcfafStionofMagick
depends npon Aiofts and Lutepea, ■/£> being Jews ; which words put me in mind of
the Cabalicof the Jews, which, the Hebrews are of opinion way delivered t o
Aiofts by God bimfelf on mounc Sinai, and then by de- j grees of fuccclfion
without the monuments of .-letters was un- rill the times of Efstr* delivered to
othersby W9t4 of mouth only" as the Bjtkagori** opin ionsjyc re formerly d
elivercd by : Afcfnppm, tad, L,jfiasts,viho had v -choojU at T hikes in Greece, in
which the Schulers keeping the precepts of their mailers in their memorie,. did
ufe their wit , and memorie in (lead of books ; So certain Jews delpifing literature
* placed this in metnoric, arnd obfcryacions, and.vpcaU tfadiiipns , whence
Cabaliqvfus by the Hebrews called as it were the reception of any |b(ng
fconvanochcr only by hiring. . T hat arc f « & is reported ) is very ancient , bur
thenanje was kfjown bur of late times amongft Chrillians : They deliver a double
fciencc therefore , the one of Brefith , which they call Cofmologie, nix, :
explaining rife powers of things created, natural!, and Celeftialhand expounding
the fccrets of the Law and Bible by Philofophkali reafons which truly upon this
account differs ' ’ nothing nothing naturall MagidiiQ which wc believe K .St. I
onto?: excelled. For it is readi® the (acred Hiftories of the H§- bre&sjjM he Was
skilled in all things, even from the Cedar of Lebanon; to the Hy flop that grows
upon the wal.alfo in cattle, birds, creeping things, and fitbes ; all which (hew that
he knew the Magicftll vertues of nature. M*fi$ the amongft the later writers
followed after this in his expoficion upon the t Penuclcs\ alfo many more
Talmudifis. They call the other Science thereof of Merc*r *> which is concerning
the more fub- •limc contemplations of divine & Angelick vertues, & of facred
names, and (eals, being a certain Symbolical divinity, in which
Ietterhaumber$,figures,things, & names, and tops of elements, and lines,
points,and accents, are all (ignifkative of mod pro- found things, &great
fccrets.This again they divide into Aritb- vnancypU. that which is called
Hotariacon^ treating of Angeli- cal vertues.names, &feals,a!foof the conditions ol
(pints, and fouU,and into Theomancj^hich fearcheth into the myftcries of divine
majefty,as the emanations thereof, & facred names, and Pentades, which he that
knows may eacell with wonderful va- lues ; as that when he plcafeth, he may fore-
know all future things, & command whole nature, have power over devils.ani
Angels,and do miracles. By this they fuppofc, that Mofis did (hew fo many
figns.and turned the rod into a Serpent, and the waters into blood.and that he
fent Frogs, Flies, Dee, Locufts, Catcrpillars,firc withhail,botches and b<5yls on the
Egyptian; and flew every firft bom of man and bead ; and that he open? cd the
Seas, and carryedhis thorow, and brought fountains and called down t r the
people , and did drike the haughty with fire, and thole 1 that murmured with the
Leprofie; and on the ill dcfcrviqg | brought fuddain deftruftion; the earth gaping
and fwallowing them up ; further he fed the people with heavenly food; pacified
Serpents , cured the envenomed , preferred the no- mcrous multitude from
mfirmity,&their garments from wear- ing out.&made them v>aors over their
cnemies.To conclud^ by this art of miracles Joflma commanded the Sun to ftand
ffill, Eli* b called down fire from Heaven upon his enemies, reftored a dead childe
to life ; Bmntl ftopt the mouths of the lyons; The three children fang fongs in the
fiery Oven ; moreover by this art the incerdulous Jews affirm, that even Chrift did
do fo many miracles; Solomon alfo very well knew this art, and delivered charms
againft devils, and their bonds,and the manner ofconju rations, and againft
difeafes, as fefgpb reportah, bat as I doubt not but that God revealed
toMo/htaufy fecrcts.contained under the bark of the words of the Law, whtch
were not to be revealed to theprophane vuJgar. So I acknowledge that this
Cabalifticall art, which the Hebrews brag of, and I fometimes diligently and-Iabo-
rioufly fought after, is nothing elfe than a meer rapfody of luperftitton, and a
certain Theurgicall Magick, but if it pro- ^• C ^ rom (« ■/£>*»* J ews hoaft) and
conduceth to the perfection of life, health of men, to the worihip of God, and J®
t . h , C .i n,th 0, un derftandingj truly that ipirit of truth, which hfth left this
Synagogue, and come to teach us all truth,would not have concealed it from his
Church even until! thefe laft times.wh.ch indeed knoweth all things that are of
God,whofe bcpcdidlion, baptifm, and other my ft cries of falvation are re- vealed
and perfetkd in every tongue , for every tongue hath the fame equall power, if fo
be that there be the fame cquall piety neither is there any name/either in heaven
or earth, by thewhichwemuftbcfaved, and by which wcwork miracles, befides this
one name Jefms, in which all things are recapitu- Sf SiSMS 1 Hencc ic is > *hat
the Jews, who are inoft.skilful in ufing the names of God, can operate little or
nothing after Chrift, as their ancient fathersdid-; bur that we by experience find,
and fee, that by the revolution of this art (as they call them ) oftentimes
wonderful lentences, full of great myftene^ are wrefted from the holy Scriptures,
this is- *' certain playing upon Allegories, which idle men bufy.ng themfelves,
with all the points, letters, ’and numbers, which .this tongue and the cuftome of
writing do cafily fuffer, do fain and difguifdat-their pleafures ; which al- r-nough
fometimes they hold forth great myfteries, yet they can.-i- : can neithe r
prove nor evince any thing; but we may ('accord- ing to the words of Gregory)
with the fame facility contemn them, as they are affirmed. Rabamei the Monk , by
the fame artifice hath fained many things, but in Latin Chara&ers and verfes,
with certain piXures inferted, which being read any way by the delineations of the
fuperficies and pidures, do declare feme facred myfterie , reprefenting the
Hiftories of the things painred ; which alfo may without doubt be wrefted from
prophane writings, as every one may know, who hath read the Q< 'ant ones of
Valeria Troba , compofed out of the verfes of Virgil , concerning Chrift ; All things
of this kind are the fpeculations of idle brains, but what belongeth to tht working
of miracles .there is none of you, I fuppoJe.of fo foo- ’ lilh an undemanding, who
believeth that they have any art or fcience of them; therefore this Cabala of the
Jews is nothing elfe than a moft pernitious fupetftition, by the which they ga-
ther at their pleafure, divide, transfer words, names and let- ters, fcatteringly put
in the holy Scriptures, and by making one thing out of another, they diffolve the
connexions of the troth, the fpeeches, indu&ons and parables, and here and
there conftruing them by their own fiXions , would bring the words of God to
their follies, defaming the Scriptures, and faying that their fiftions have
foundation on them. They calumniate the Law of God, and by the fuppntations of
words, fyllablcs, letters, numbers impudently extorted, they affay to bring violent
and blafphemous proofs for their unbe- lief. Betides, they being puft up by thefe
trifles , do boaft that they finde and fearch out the unfpeakable myfteries of God,
and fecrets, which are above the Scriptures, by the which alfo they impudently
affirm , and without blufliing , that they can even prophecy, and do miracles and
wonders ; but it hap- peneth to them.as to ts£fops Dog, who leaving his bread
^nd \ gaping after the thadow, loft his food; fo this perfidious and I {tiff necked
people , being always bufiedin thetbadows of j t hc Scriptures, and about their
own vanities, and doing vio- | lence by their artificial! , but fuperftitious Cabala,
do loofe I the bread of etcrnall life, and being fed with vain words, do Pp a
deftroy : ■/£> . MMmm ... 5 deft toy the word of troth; from this Judaicall
ferment o Cabalilicall fuperftition proceeded fas I fuppofc ) the Qphi- tane,
Gnoftican, and Valentinian Hereticks, who together with their difciples.fained a
certain Greek Cabala, perverting all the myfteriej of the Chriftian faith, and by
their hereticall corruption wrefting them to the Greek letter* and number*, by
the which they conftituted a body of truth fas they call it ) and taught, that
without thefe my fterics of letter* & numbers the truth could not be found in the
Gofpel, becaufe that the writings thereof arc various, and lometimes repugnant to
chemfelves,and full of parables; that they who fee, might noc fee, and that they
who hear, might not hear, and that they who underftand, might not underftand,
and that they are propounded to the blind and erroneous, according to the ca-
pacity of their blindnefc and error ; But that the fincerc truth
lying hid under thefe things, iscommitted to the pcrfed only, not by writiogs,but
by word of mouth,aod that this is that A1 . phebetary and Arithmetical Theology
which Chrift in private manifefted to his Apoftles ; and which Paul fpcaketh to
the perfea only ; for feeing that thefe arc the higheft rayfte* ties, therefore they
are not written, nor ought fo to be, but to be kept in fccret amongft wife men ;
but no man is a wifeman mnongft them, who knowetb not to refrain the greateft
mon- ftcrs of Hertfic. .. : . 9 *" A _ * ^ . « a • . . * ; , - ^ Of \ • ..^
^ * • • » - » < • — 2 ^ ■/£> 4 of J*ggli»& or Legerdnuin. B Ut let ns return to
that Magick, part of which is an art of iugglings («. u ) deluficns, which arc made
according to appeaJL only, by which Magician. Jhew Dhantafmes.and nlav many
miracles by circulatory frauds, and caufe dreams. £hich thw do not fo much by
Geotick inchamments^nd im- precations, and deceits of devils, as by certain
vapo«. per- fumes, lights, love- medicines,colly ties, alhgitions, and fufpen-
(ions, alfo by rings, images, glaffes, and fuch like drugs and inftruments of
Magicall art, and 1 h *®”* 1 “J* Ce f I f ft,a . H power. Alfo many things are done
daily by fl«eght of hand, Sf which fort we fee feme arc done dady by ft^e players,
and fnorten which we call Cbirof.fhrrs (,*.) skilful in Height of hand. There are
extant concerning this art, books of the Legerdemain of and feme others. We
read alfo of « certain man called Vsfim . notable juglar, that was wont to (hew a
banquet toguefts, and when he P^fcd^o make it vanifh away again, all would
write in iny one that ftood behind the full Moon, r rhofc things rt belongs
wnatiocvcr .«. 6 of the tranfmutations of n Sfo is delivered by Hiftorians, and by
fome Chnftian vines, and alfo is recorded in the Scripture So men may ap-
nearlike Affes, orhorfes, or other Animals with fafcinaced CTes,oTa troubled
medium, and that by a nacurall arc. Some- rhefe are done by good and evil (pints,
or by God him- SFJ£ "q** of Lme good men, as ,n the Scripture w-c read of Elifi*
the Prophet befet by an Army of the Ikuagfoc- tifying Dotham. But to pure eyes,
and fuch as be opened by SEQLofc cannot deceive thatwomanwhich wasiudgedto
be a kind of cattle, did feem toHM+vto be not any fuch thing. but a woman.
Thefe things therefore which are done accord- ing to appearance only, are called
jugglers. . But thofe things which are done by the Art of tranfmutmg, ©r
tranflating, as of Nebm cb admt z ar, or of Corn carrycd to another field, we
havefpokc of before ; but of this art of juggling, t bus laith Thefe things which
are fup- noted to be juggled or bewitched, befidcs imagination, have no truth of
a&on or effence. The end of thefe to but to hold forth things to the imagination
according to appear- m re. nf whirh rh^rr nrefemlv remains no footlteDS Or UfitW.
ance, of which there prefently remains no footfteps or ugtu. Now by whathith
been faid , it is manifeft that Magick is no- thing elfe but a collection of Idolatry,
Aftrology, and fuper- ftitious medicines; And now there is by Magicians railed a
E :at company of hereticks in the Church, who is Jaunts and mires refilled Mofes,
do in the like manner refill the Apo- licall truth. The chief of thefe was Shmon the
Samaritan, on whom by reafon of this art was bellowed at Rama in Clan Jim
iCe/ars time,! Statue, with this infeription, To Simon the hot] Cjoi. \ Of his
blafphemies (flemcns Eufebins , and Irenatu make mention. From this Simon ,as
from a Seminary of all Herefies S oceedcd by fuccefilons the monllrous Ophites,
the filthy nofticks, the impious Valenfinians,Cerdonians,Maretonills, Montanians,
and many $tber Hereticks, lying ag^inft God for gain and vain gloryi doing-jno
good ?to men, but de- ceiving them, and drawing them into dcftruCtion and
error, to whom they that give credit Ihall be confounded in the judge- ment of
God.' But of Magick I wrote whilefl I was very yong three large books, which I
called Of Occult Pbilofo* fhjf f in which what was then through the curioficy of my
youth erroneous, I now being more advifed, am willing to have re- traced, by this
recantation ; I formerly fpent much time and colls in thefe vanities, At laft I grew
fo wife as to be able to d i ffwade others from this deft ruftion ; For whofoever do
not in the truth, nor in the power of God, but in the deceits of divels, according
to the operation of wicked fpirits prefume to divine and prophecy, and pradifing
through Magicail va- nities, exorcilmes, incant ions and other demoniacal! works
and and deceits of Idolatry .boafting of delations, tod ph antafmes prcfcntly
ceafing, brag that they can do miracles, I lay all thefc {ball with J Annex, and J
ombres, and Sismst AfogMs, be dcfti- natcd to the torments of eternali Fire. Of
the Occult Philefophy of Henry Cornelius Jgriffu, FIK1S. Anno M. D. XXXIII. In
the Moneth of lulj- M / # >£r* •• ' • .rr ,0 s *''. to ». mki liPi ~~ Wr i ? ft • ^ p*
*! *vv.» '*■/£>’< * • *• !■/£> »'./* v *t*. ; vAr* .^1 * C.*i ' rl . ?«S ' ■/£>* c3\ • • • ’• %*
*•• * X\Vi.« 7 ■/£>’«•' . » An I n d e x of all the Cha which are contained in
this W CHAP. T. T TO W MktkUmsCoUeQ vtr tuts from the tlerte-foldsVorU, is
H declared in thefe three Books. P»g- X Chap. ».
whmMa^xhMwrethePwrtsthereof, Profitftn thereof be sptaUfeL P?6- Chap. 3- Of
the foir Elements, their qualities, and mutual mx- ChuT 4. Of a threefold
confideratisn of the Elements. pag-7 Chip, 5 . Of the wonder fnll iV aturet of fire,
end Earth. pa&9 cSptf. Cf the ^emderfied 2&*res 'ffTHer, Omd t Of the kinds of
compounds, wh.tt relation the) Jlandi* to ^S rieSiSS jl relation there H betwixt the
Elements themfelves,andthefoulJenfes^nddiJpofeti»ntof W* Ch.p.1 Wmthe
Elements are in the Heavens, ,a Stars, in velf. , in Angels, and lafilj ^ i m ^ad\
Chap- 9- Oftkeitertttcsqf things J^atteeaE, defending mmc j upon Elements. .
char Chap. I o. Of the occult Vcrtues of things. PSg *4 Chap. 1 1 . Ho* Occult
Vertues art inf ufed into the fever all kinds of thinrs by Idea’s, through the help of
the Soul of the World, tend rages of the Stars : and what things abound mojl with
this Ver- t«e. , , , P»g *« Chap. I a. tiawUutb*tf*rticular Vertnts areirtfMjtd into
ftrti- cnLtr Individuals , even of the fame Species. P»6*» 7 Chap, i }. Whence the
Occult Vertues of things proceed, pag.29 Chap. 14. Of the Spirit of the World,
what it is , and how by way of medium it unites occult Vertuet to their fubjeEls.
pag. j a Chap. I J . How 'ice mmfi find out, and examine the Vertues of things by
*ay offimilitude. P a g-J 4 Chap. id. How the operations of fever all Vertues
pafsfrom one thing into another, and art communicated one to the other. pag.36
Chap. 17. How hi etmity and friendjbip the vertues of things are to be tried, and
found out. P a gJ 7 Chip, 1 8. Of the Inclinations of Enmities. — P a g- 4 ° Chap.
19 Ho* the Vertuet of things are to be tryed and found out , which art in them
JfecificaBy, or any one IndividuaU by way of fpeciall gift. P a g -4 J Chap. 20.
That naturall Vertues are in fomt things throughout their whole fubftance, and
inothtr things in Certain parts, and members. P a g -44 Chap. 21. Of the
Vertues of things which art in them only in their lift time, and fuch as remain in
them even after their death. Chap. 22. How inferior things art fnbjtSed tofnptrior
bodies, and ho* the bodies, the aSions, and dijpofitions of men areafcribtd to
Sears, and Signs. P a g 48 Chap. 23. Ho* we flail know what Stan naturall things
are un- der, and what things are under the Sun, which art coded Solary. -pag SO
Chap. *4. What things art Lunary^r under the power of the M eon. P 1 |54 Chap.
2$. What things are Saturnine , or Wider the po*er of Sa- turn. P a g-S 5 Chap. 2
< 5 - What things are under the pciYer ef J upker, and are col- led Jovial. - pag.S 7
Chap. Chap- a 7 * tPhat things art under the poKer of Mils, And ore c /tiled
Mdrti.it. pag. 5 8 Chap a 8 What things trt under the power of Venus, and are
ended y ever tall. pag. 59 Chap - * 9 - What things art tender the poorer of
Mercury, and are ended tMercnrinU. cap. 60 Chap- 3 °- That the whole fublunary
World .and thofe things which nrt in it, ore Attributed to Plnnttt. pag. 6 1 Chap-
J * • HtfOo Provinces , nnd Kingdoms are dijlributed to Ida- nett. pag.^* Chip* 3
*• What things are under the Signs , the fixed Stars, and their Images. “ pag*6|
Chap. 35. Of the Seals, a n d CharaDers of Natter all things, pag.tfj Chap. } 4 *
How by T^jturatt things, and their vert fits we may dra* forth and altrail the
influences, and vertues of CtleftiaU bodies. pag .69 Chap. 35. Of, he Mixtions
of naturaU things one with another, and iMrbrurM P a S 7 ° Chap - 3 < 5 - Of the
Zdniouef miseo things, and the introduction of a mere noble form, andthefenfts
of life. pag 7 2 Chap. 37. How by fomt certain naturall, and artificial preparati-
ons we nor/ as trad certain CtltfliaU^nd vital l gifts. pag .7 3 Chap. 3 8- Hen r we
may draw not only Celcflial^md vital, but alfo ter stun Ir.teBefhul. and divine gifts
from above. pag 7 5 Chap. 39. That we may by fome certain matters of the world
jiir upthe Cods of the Xf or Id. and tceir mir.iflring fp tries. pag 77 Chap 40* Of
bindings, what fort they are of, and in Khat Kayes they are wont to be done. P a
g* 7 * Chap. 41. Of Sorceries, and their power. P a g; 7 9 Chap. 4a. Of the
wonderfull venues of fame kinds of Sorceries. P a g-8l Chap. 4; .Of perfumes, or
Suffumigationt , them manner , and power. Chap 44. The compoflsion of fomt
fumes appropriated ,0 the Via- Mrfi. . * ' Chao. at. Of CoUyries
, Vnfuons, Love Medicines , and their r J ^ « P a g- 9 ® pag - 9 2 Chap.
tenues. Chap. 46. Of nos ur all alligations, and fuff tnfietu . Chap. 48. Of tht
vert at of places, and Vrisat places artfutable to every Star. . . Chap. 49 . Of
Light. Colour/, Candles, and Lamps, and towhat StarsHonfes.and Elements, fever
all colours are afcribcd. pag 97 Chap. 50. Of Tafcination, and the Art thereof.
pag.iot Chap. 5 *. Of certain obfervaiints producing wondtfuU f ertstes. pag.ioa
Chap. 52. Of the Countenance, and gejlure, the Habit , and Titsert of the Body,
and what Stars any of theft do anfwtr ; whence Phyfioqnomy, and Mttopofcofj,
and Chiromancy, Arts of divi- nation, have their grounds. Pag. 105 Chap. 53. Of
Divination, and its kinds. ,W°* Chap. 54. Of divers certain Animals, and other
thutgs which have a fionifcauon in Auguria'i. pag.uo Chap 5 J. How Aufpicus are
verified bj tht light of Hatter Aim. JJElaJbUy **d Lightnings ,*nd how 1 ngs art
„ MJ-* 2 ^ Chip tf. Of Gtomancj , Hydrtmancy, Atronsancy, Pyromancy, four
Divinations of Element t. ,P 3 g IJ 5 Chap. 58. Of tht reviving of the dead, and of
fletpmg, and wanting vilfuals many years together. pag.1 27 Chap. 59. Ofdi
vination bj dreams . ‘ . P a S- 1 J 1 Chap. 6 Qi. 0 f aMoMufsy and divinations
Kbich are made Vrhcn men are awake ,and of the poster if a Melancholy homer,
by which Spirits are feme timet induced into mens bodies. pag.1 3 1 Chap. 6 1 .
Of the f orm "&rf ( - Man f rf t, £ cxt ^ ml S the Inward, and t,. , ... - , and
paffioas tf the Will. ***** Chap. 62. Of the ‘PaJJtons of tht Mind, their Original,
dif}trtr.ce, and kinds, P 3 §; 1 *? Chap. <3. Ho* the paJJtons f the mind change
the proper body, by changing tlx Accidents, and moving the fbirit. pag-M f
Chap. 6 *. Ho* the paffions of the mind change the body by way of imitation from
feme rtfemblpce ; Alfo of the tran forming, and transiting of men, and what force
tht imaginative power hath not only over the body, but thejcnl. P a fr* 4 * hap.
Chap. < 5 J. How the Pajfions cf the Mind e An worsens of them- felvet upon
anothers Body. pag. 145 Chap. 66. That the Pajfions of the mind are helped by a
Celeftiall feafon , and how necejjarj the Conjiaxcj of the mind is in tverj work.
pag. 147 Chap. 67. How mans mind may be joyned with the mind and In-
telligences of the Ctleftials, and together with tbtmimpr eft cer- tain Wonderful!
vert ties upon infericur things. pag. 1 49 Chap. 6i. How our mind can change,
and bind inferior things to that which it defires. pag. 150 Chap 69. Of Speech,
and the virtue cf Words, pag.151 Chap. 70. Ofthevertue of proper names. pag. 1
53 Chap. 71. Of many words joyned together, as in /ententes, and ver- fts\ and
of the virtues, and aftriftions of charms. pag, IJJ Chap. 71 . Of the Wonderfutl
poVcer of Inchantments. pag.l 57 Chap. 73. Of the vertueof Writing, and of
making imprecations , and infcripticns. pag. I Jy Chap. 74. Oftbeproportiin, cm-
eftondincy, reduHio* of Letters to the (felejliall Signs, and Planets , according to
various tongues , with a Table ftitWing this. pag. I Co BOOK CH A P. I. O F
the neceffity of Mathematical learmng/nd of the many won* ' sicrfuU Work*
Which are dene by Mathematical Arts only . pag.16? Chap, ft, Of Numbers, and
of their poWer, send vertue, pag. 17® Chap* }. HoW great vertues Numbers have,
as Well in Natural things, as in Supernatural. V*g x 7 z Chap. +<;OfVm*y *nd the
Stale tb&erf. • \ ! P a g * x 74 Chip. 5. Oftbe-N umberafTWo, and the Stale
thereof . pag.177 Chap. 6 . Of the Number of three, and the Scale sheet of. ; pag.
179 Chap.7. Of the Number of Fom+nd the Scale thereof pag.i 85 Chap. 8 , Of
the Number Five , and the Scale tb*mf> Ctw.g. ftfri jr Nmktr fin '~ J **' u tUertof -
P a e *9* Chip. laToftbe Number Ssaven^aud the S cole t hereof pag. 193 Chap.
is. Of the Number of Eight ^nd the Scale thereof. pag. *c6 Chap! ia. Of the Timber
of Nine^tnd the Scale thereof 'pag.208 Chap. I g. Of the Number Ten , and the
Scale thereof pag. 2 10 Chap. 14. Of the Number eleven , and the number
twelve ; with a double Scale of the Number twelve Cabalifticall, andOrpbi- call.
P*g.*l? Chap. 15. Of the Timbers which are above twelve, and of their poWers y
and vertue s. pag.22i Chap. 1 6 . Of the notes of numbers, placed in certain
gefiurings . 11 <1 pag. 226 Chap. 17. Of the various notes of numbers obferved
amongfl the Romans . v pag. 22 8 Chap. 18. Of the notes or figures of the
Cjracians . pag. 230 Chap. 19. Of the notes of the Hebrews, and Caldeans, and
certain other notes of Magicians. pag. 2 3 2 Chap. 20. What numbers are
attributed to letters ; andof divine- ing by the fame . P a g* * 3 3 Chap. 21.
What numbers are confecrated to the gods, and which are afcribed, and to what
Elements . pag. 23 7 Chap. Book I 1. Chap. 22. Of the tables of the Planets ,
their vertues, forms, and what Divine names, Intelligences , and Spirit s are fet
over them. pag.239 Chap. 23 . of Geometrical figures and Bodies, by 'be hat
vertue they are prwerful in Magici £ "and which are agreeable to each Ele- ment,
and the Heaven. pig.25 3 Chap. 24. Of M ttfic all Harmony ,of the force and ‘
pe/boer thereof P a S- 2 S 5 Chap. 25 . Of found and Harmony, and whence
their wondcrfulnefs in operation. pag. 257 Chap. 26. Concerning the agreement
of them with the (felefhal bodies ,andwhat harmony and found is correff undent
to every Star. pag.SJp. Chap. 27. Of the proportion, meafure, and Harmony of
mans body. pag.2^| Chap. 28. Of the Compofition and Harmony of the humane
foul. pag.277 Cfiap.2£. Of the Obfervation of Cefe/fials, neceffary in every
Magical Work. pag. 278 Chap. 30. When Planets are of mofi pobterfu/l influence,
pag. 280 Chap.31. Of the Obfcrvation of the fixt Stars, and of their T'fa- tHres ■/£>
„ pag.281 Chap. 32. Of the Sun, and Moon, and their Afagica/l confidera. tions.
pag. 2 83 Chap. 33. Of the twenty eight Manfons of the Moon, and their vertues.
pag. 285’ Chap.34. Of the true motion of thf heavenly bodies to be ebferved
inthe eighth fpherc'& of the ground of Planetary Wrr.pag.289 Chap. 3 5 .How
fome artificial things, as Images, Seals, and lud like, may obtain fome vertue from
the Celcfiiaf bodies. pag. 290 Chap 36. Of the Images of the Zodiac what
vertues, they bein? engraven, receive from the Stars. pag. 29 2 Chap. 37. O f
the Images of the Faces^.ndof thofe Images, which are without- the Zodiacf.
P30.293 Chap'^S. Of thi Images of Saturhv pag.298 Chap. 39. Of the Images of
Jupicer. F a R- 3 P« Ch3p.40. Of the Images of Wits. pag 2CO Chap. 4 1 . Of the
Images of the Sua. pag Ibid. Chan. 2 **P-i 7 r °f ttje °f the fixed Behenian Stars.
pag.307 Chap.48. Of GeomanticaU Figures % Vvhich art the middle betwixt
^Images and Chandlers. ,pag 3 0 9 £ba.4 fi.Of Jmagesythe figure Whereof is not
after the liketiefs of any figure, but after the likenefs of that which the mind of
pag -31 K Chap. JO. Of ccrtainCelefiial obfervationt, and theprablife of fome r if
n 4 i es - - , 1 - pag.31* M^P*? 1 . Of Chur abler s which are made after the rule
and imitati- f*?f Cclefiials-and hoff 'frith the tabh thereof they are deduced out
J$.$ 8 ,wmnt * c al figures. - pag. 31 6 W v, hich art drafm from things themf
elves ,\^]di^atk‘lihbil]t. - pag.320 Chap.y 3 , .TZwf "0 Divination Without
Aflrologj is perfeEl. p.323 Chap. 54. Of Lottery ftohen ■/£> and whence the vertue
of Divimnq is ' incident toft. ' c ' ’ ‘ pag.3 ay Chap.j 5 ‘Of t he foul of t he World,
and of the Celefiials , according to the tr adit oris of the'Poetsjtnd Philofopherso
pag.3 27 Chap. J 6. The fame is confirmed byreafon. P a g- 3 * 5 > P>ap. 57.
That the foul of the world, and the Celeftial fouls are ra- tionalise! partake of
divine underfunding. , P a g- 33 ° Stjgpy^-. ‘he names of the Celefiials^ and their
rule over this tOferibur Vrorld, viz. Man. ; 5 \ r.. v .r.-.- AT * ,.j pag. 331 ^Sp- Sp.
Of ibefevtnjoverntrt of the.world, the Planets, and of f J~eir various namesjerving
to Magicad [fetches. pag. 4 3 4. Chap.co. That- humane imprecations do
naturally imprefs their powers upon, ex ter nail things', esfnd how mans mind
through each degree of dependencies afeends into the intedigible wer Id, &
becomes • like to the more fublime fpirits T and Intelligences. -pag -337 book
CHAP. 1. rffitj, power and profit of Relig vs— * m J* M ** d ? of miracles. Dac -
40 Ch Smf}r'fi?Jc^ ^ Mft ° f CtrmnUB Maxick., RefyoVAd Truth t!C ,l,rtt ^" ,det °f
Reli & ion * w bith bring us tothe path Ch *P ^ the f t guides the foul of man
afcendeth up too the c Kap. ? - Thsnhe kno^dre'cf Ih/^rue firfj/l ^ 4 M ^ UMtS
W bJue bought f fbat the Ancient P hilofophers have thought concerning the
Drvme Trinity. , 3 pag ^ Pvhat t be true and moft Orthodox faith is concerning
God •ndthemofl holy Trinity. pagVj- Chi. l OtOfdiznne emanations, whith the
Hebrews cad Numerations, eti.xrs attributes ; The Gen tiles gods and Ditties •
and of the ten Seph troths and ten mofi f acred names of God which rule them,
and the interpretation of them. pag.j^rf Chip. XI. Of the Divine names , and their
poorer and . venue . pag.370 Chip. 1 1. Of the influence of the divine names
through aR the mid- die cattfes into theft inf eriour things, pag.379 Chap. 15-
Theologian think, concerning the felefiiai fouls . # pag-3 Chap. Id. 0/
Intelligences andjfiirits, end of the threefold kind of thtm/tnd of their diver fe
names ^nd of Infernal andfubterraneal jjnrits. Pag-3 9° Chap. 17. Of theft
according to the opinion of the Theologians. Chap. 1 8. Of the orders of evil
jfriritt, and of their fail, nmd%veri natures. pag-397 Chap- 1 9* Of the
bodies of the 'Devils. pag.40* Chap. 20- Of the astojence of tvilfpiritj, dud the
prefervation we have hj good fair its. ' P*g*4°J Chap. 21. OfovejingaproptrGemns
t andof the f forking ont the • nature thereof. pag.408. Chap 22. Thai there is 4
threefold keeper of m*n,and from whence each of them proceed. P*g-4 Ia Chap.
2 3. Of the tongue of Angels, aadof tkeir freaking a mong (I Chap/24 rofthc
names of £pirits 7 *>td_ their various impofitiSn ; and of the Spirits that arefet
over the Stars, Signs, Corners of the Heaven, and the Element. pag-4'4 . '
Pag’439 here is jet another fajhion of f'haraSers and concern* of fririts which
are received onlj hy revelation. p.445 Tow good fpiritsmdj hecalkdstp hj
HS^ndboW evtlfpi- ovtrcome bj ns. P J S 447 Chap. Cahalijls. Chap. 31. 2
Chap i?. 0/ thtAmmaftical order and the T7~L W$*£ Chap.35. Of th Mortal aud
Terr, fiZc ^ \ pag>45 * OJP. 3 S- »/™>k *~crL'J$i ,tc Irnffall 0»Pj 7 . Of
mvuf.nt.Mi.h-.rghn Km* the Inferior Puftmenc, 'depraved in theft inferior t
hap.40. TJj* on ever, mat* divine Char all er u imprinudffibc vertue of frhich
maucan at nix the working of miracles. pa 471 hip.^l What concerning man after
dcatbftiverfc Opinions. P473 ’ the Magicians and- Necromancers do thuA.imj.rn
coil forth the fouls of the dead. pae.48 8 Chap.45 . Of the power of maurfmei,
utths mind, reafon and iL. putatWM. 9I&49* Chap.44 . Of the degrees of fouls,
and their deJlruEtion,or Immor- ifaiug^nd ‘Phrenfie. pag.499 rjt kind of
phrenjie from the Mufts. pag. 500 Chap. 47. 0/ the fccond kitidc from
Dionyftus. pag. 503 Chap.48. Of the third kind of phrenfiefrgm Apollo. pag 5 04
Chap.49. Of the fourth kjnde of 7 hr en ft e, from Venus, pag.507 Chap. 50. Of r
apture^nd extajie^tnd foothfajings, which happen to them which are takfn frith
the falling ficknefe, or with a freoune , or to them in an agonie . pag.j 08. Chap.
5 r. of Tropheticall Dreams. pag.yis Chap. 5 2. Of Lots and marks pojfejffing the
fare power of Oracles. „ ~ paf-y*J Chap. 5 5. Hofr he that frill receive Oracles
muft difpoft himfelf. Fg H 7 -hap *4. Of cleannefs,ar.d hove to he ohferved.
pag. 5 20 Chap.;?. Ofahftiner.ee, fadings ffsafiitj .folitarinefsjhctranqml*
Chap.48. Of the third kind of phrenfiefrgm Apoll Chap.49. Of the fourth kfnde of
Thren fie, from Vc tj and afrent of the tnivd. mmy* Q^ 2 p»s»*
Chap, .:w. — - Chap. 5 8 6 / adorations, stud vows. P a g- 5 *£r Chap 50
Of facrifices and oblation , 4#<f kinds and manners / pag-53 C Chap./o. what
imprecations and rites the ancient, Were wont to up in facrifices, aud oblations. P
a g- 5 3 7 Chz^.tfi. HoW theft things mufl be performed, as to god, foto in-
ferior ditties. P a g- 5 3 Chap. 62 . Of confecration, and their manner. p a g-54 c
Chap. 63 . What things may be called holy , What confecrated, a**c how theft
become Jo betwixt us and the Ditties ; and of facrei times. Chap. 64 . Of certain
Religious obfervationjeremonies, and rites o perfunungsjtnE}ions,aud fuch like. P
a g- 5 4 ! Chap, 65.' The (Jonclufto* of the whole work*.

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