Three Books of Occult Philosophy (De occulta philosophia)

eread in Genesis, Dust (halt thou ear all the dayes of thy life, | Dd and Of Occult Philosophy. j Book Il and elsewhere the Prophet saith, because the dult of the earthi; his bread;hence the (abalists think, that even some devils (hal be saved, which opinion allo it is manifest that Origen Was of Of the bacies of the Devils, Oncerning the bodies of Angels, there is a great disse tion betwixt the late Divines , and Philosophers ; f Thomas affirms that all angels are incorporeall,yea evil angel yet that they do afsume bodics someri mes, Which after awhik they put off again; Diony sins 11 Divine names strongly athim that Angels arc Incorporce al. Tet Austin upon Genesis leb vers his opinion, that Angels are said tobe Aery , and Fr Animals : because they have the nature of Aeriall budies,nt ther can they be dislolved by death, because the element whe is more aQtive then patlive 15 predominant in them ; the kin seem to attirm,that all Angels in the beginning of thetr tion had Aeriall bodies, being formed ot the more pare, u {uperiour part of the air, being more tit to aQ, then to lust and that rhose bodies were after the confirmation pr e!en .1n good Angels, but changed in the cvil in their fa!l,;r:co t quality of more thick air, that they might be torment. int nre : Moreover Magars B. flins doth attridure bytes!

only to Devils,but allo to pure angels, as certain thin, Acri pure spirits; to which Gregcry N 4&ianzen doch agree. 1 leirts5 was of opinion, that all anzels had not bodies ; for 10 book of the Demon of Sccrates, he faith, that there 15 3 M0! '2roPittous kind of spirics,which being alwayes free from poreal bonds,are procured by certain prayers. but P/e/wrt Plutoni/t,2nd Christians do think that the natore of ipurit not without a body;bur yer not that the body of ange|-,&« vils are the same;for that is without all matter; bur the bod of dzvils are in a manner marter:all, as shadows, 3nd __ pass

Book 111. + Of Occult Philosophy. £3 ———— — — — mn — — #4 Dt pession , that they being struck are pained, and may be lM burnt in the fireginro confpicuous ashes, which as is recorded, 00. Mas done in 7 /c14- And although 1t be a spirituall body, yee tis molt sensible, and being touched, suffers ; and although ir becur asunder, yet comes together again, as air and water, but yet in the mean time 15 much pained. Hence it is that they fexrthe. edge of the sword, and any weapon. Hence in Jrel the Sybil laith to ef ncas, Do thou 00 on thy way and draw thy sword, Upon which Servizs faith that she would have e/£xeas have is word consecrated. Orphens allo describes the kinds of Demonaicall bodies ; there is indeed one body, which onely bides the fire, but being seen,doth not suffer , which Orphens ls fiery, and Celestiall Demons : the other is contemperated th che mixtion of fire, and air, whence they are called eriall, and Aeriall ; ro which if any waterith thing was ded, there arose a third kinde, whence they are Called wafry, which sometimes are seen : to which if any earthiness be ded, this is not very thick; they are called Terrene Demons, - d they are more conspicuous, and sensible, Now the bodies {sublime Demons are nourished of the most pure Etheriall kment, and are not rashly to be seen of any, unless they be mt from God ; being weaved of such bright threads, and s0 alichat they transmic all the rayes of our (1ght by their tinels, id reverberate them with {picndor, and deceive by their tubs *v ; of which Cacidiie laith, Echeriall,and Aeriall Demers, Kaule their bodies have not {0 much nre as that they are conPICUUS nor Vert so much earth that the 1ojidity of them refilts

! (Oe :onch, and their whole compo:ure being mace up of the One! of thekie,and mo;fture of the air. hath joynied togenoir an indiffoluble superticies. The orher Demons are neither arPmeatable, nor invisivle , being sometimes conspicuous Returned into divers figures, and put upon themiclves bodies Kethidows, of blood-!cl images, drawing the tilthine!s of rols budy , and they have too much communion with the ; ; Dd 2 Word” 2wea 404. Of Occult Philosophy. Book oo Vw Weoed{ which the Ancients did call the wicked soul ) and by reason of their affinity with earth , and water, are also taken with Terrene pleasures,and lust; of which sort are hobgobling, and Incubi, and Succubi, of which number it is no absurd conjeQure to think that selusina was : yet there is none gf the Demons ( as Marcus suppoleth ) is to be supposed mal: or female, seeing this difference of sex belongs to compound bur the bodies of Demons are {imple , neither can any of the Demons turn themselves into all shapes at their pleasure ; by to the fiery, and aiery it is ealie so to do, vx : to change themielves into what shapes their imagination conceive; now subterraneall and dark -Demons , because their nature being concluded in the (treights of a thick and unane body , cannot make the diversity of shapes, as others a, But the waterie , and such as dwell upon the moist super of the earth, are by reason of the moistnels of the eleme for the most part like to women ;

of such kinde are the faire of the Rivers, and Nymphs of the Woods : but those whi inhabite dry places, being of dryer bodies,shew themselys| form of men, as Satyrs, or Oxoscels, with Ass legs, 0 Fauni, and Incubi, of which he saith,he learned by experien there were many,and that some of them oftentimes di{l de and made compact with women to lie with them : andth there were some Demons, which the French call Dis , t! did continually attempt this way of lust,

Book III. =Of Occult Philosophy: of the annoyance of evil spirits, and the preservation we havc by good spirits. | tis the common, opinion of Divines , that all evil spitics Fi. of that nature, that they hate God as well as men ; herefore Divine providence hath ser overu$more pure spirits, ith whom he hath eatrusted us, as with Shepheards.and Goernours , that they should daily help us, and drive away jilspicits from us, and curb, and restrain them , that:they hould not hurt us as much as they would ; as is read.in T 9614, hat Raphael did apprehend the Demos called' «4/modens, and ound him in the wilderness of the upper Egypr. Of these efod fairh, there are 30000 of Fpiters immortall spirits liing.on the earth, which are the keepers of morta}l men, who ue they might observe justice and mercifull deeds, having bthed themlelves with air,go.every where on the earth. For here is no Prince,nor potentate could be safe,nor any woman ontinue uncorrupted, no man in this valley. of ignorance ould come to the end appointed to him by God, if good spits did not secure us; Or if evill spirits should be permit- | to satisfie the wils of men ; As therefore amongst the good irics there is a proper keeper or proteRtor deputed to every ne, corroborating the spirit of the man to good ; so of evil jicics there is sent forth an enemy ruling over the fleth, and fire thereof;

and the good spirit fights for us as a preserver aint the enemie, and ficsh; Now man betwixt these conenders is the midle, and left in the hand of his own Counlell, owhom he will give viRory ; .we cannot therefore accuse neels,if they do not bring che Nations entrulted to them, to he knowledge of the truc .God, to true piety , and suffer hem ro fall into errours, and perverse worthip : but it 1s 0 be imputed ta themselves, who have of their own cord declined from the right path, adhering to the spirits f errowrs, giving victory.ro the Devill; for it is in the hand f man to adhere to whom he please, and overcome whom he vill; by whom , if once the enemy the devill be overcome, Dd 3 he

-Of Occult Philosophy. Book 111. he is made his servant, and being overcome, cannot hight any more with another, as a wasp that hath lost his(ting : to which opinion Origen afsents in his book Periarchon , concluding, that the Saints fighting againlt evil spirits,and overcoming, dg lefsen their armie, nexher can he thar is overcome by any, mo. lest any more ; As therefore there is given to every man x ]o0d spirit, so also there is given to every man an evil Dig. bolicall spirit , whereof each seeks an union with our spirir and endeavours to attraQitto it self, and to be mixed with it, as Wine with water-; the good indeed, through all good works conformable to it self, change us into Angels,by uniting us, as it is writ of John Baptist in Aalachie : Behold I send mine Angel before thy face : of which transmutation , and union it is Writ elsewhere ; He which adheres to God is made one spirit with him, An evil spirit also by evil works,studiest make us conformable to it self,and to unite\,as Christ saith 7adas,tHave not I chosen twelye,& one of you is a devil ? And this is that which Hermes faich, when a spirit hath influence upon the soul of man, he scatters the seed of his own notion, whence such a soul being sowen with seeds, and full of fur, brings forth thence wonderfull things, and whatsoever are the offices of spirits :

for when a good spirit hath influence upon a holy soul,it doth exalr it to the light of wisdom ; but aney| spirit being transfused into a wicked soul, doth stir ir up to theft, to man slaughter, to lusts, and whatsoever are the offices of evil spirits. Good spirits (as saith Zamblicus) purge rhe souls most perfeRly ; and tome bestow upon us other good things; they being present do give health to the body, venue co the soul, security to the soul, what 15 mortall in us they take away, cherish heat, and make it more efhcacious to life, and by an Harmonie do alwayes infuse light into an intel: Igible mind. But whether there be many keepers of a man,0t one alone , 7 heologians difter amongst themselves ; we think

there are more, the Prophct saying, he hath given his Angels a Charge concerning thee, that they should keep thee in all thy wayes : Which as saith Hierome, 1s to be understood of any zan, 2s well as of Christ, All men therefore are governed by ——— — - , -, << << Ju www a © ©1xXXw ua - (« twh oc A wc &«=<« — My wx © $#7»> — — @ wy ==» & Et A = as WW Book ITT. Of Occult Philosophy. the ministery of divers Angels,and are brought to any degree of vertue,deserts,and dignity, who behave themselves worthy of them ; but they which carry themselves unworthy of them are deposed, and thrust down,as well by evil spirits, as good spirits,unto the lowest degree of misery,as their evil merits shall require : but they that are attributed to the sublimer Angels, are preferred before other men, for Angels having the care of ' them,exalt them , and subjeR others co chem by a certain oc. cult power ; which although neither of them perceive, yet he that is subjeRed, feels a certain yoke of presidency , of which he cannot easily acquit himself , yea he fears and reverenceth that power, which the superiour Angels make to flow upon superiours , and with a certain terrour bring the inferiours into a fear of presidency. This did Homer seem to be senible of , when he faith, that the Asses begot of 7=piter, did alwayes as inseparable companions assist the Kings begor of kupiter, who by them were made venerable, and magnihcent.

So we read that M, Antonixs being formerly joyned in singular friendship with Oftavns eAugustas,were wont alwaycs to play togerher. Bat when as alwayes Azgsstus went way conquerour, that a certain Magician Counselled M. Artories thus. O Antoxy, what dolt thou do with that yong man ? shun, and avoid him, for although thou art elder then he, and art more skilfull then he, and art better descended then he, and hast endured the Wais of more Emperours , yet thy Ge1:us doth much dread the Genizs of this yong man, and thy Fortune flatter his Fortune ; unless thou shalt thun him , ic seemeth wholly to decline to him, Is not the Prince like other men , how should other men fear, and reverence him, unless 2 Divine terrour should exalt him, and striking a fear into 0thers,depress them,that they (hould reycrence him as a Prince? Wheretore we mast endeavour, that being purified by doing well, and tollowing sublime chings, and chooling opportune times, and seasons,we be entrusted or committed to a degree of sublimer, and more potent Angels, who taking care of us,

we may deservedly be preferred betore others. a T7 CHAP. Of Occult Philosophy. | Book It, Of obeying a proper Genius, and of the searching ont the natu _ thereof. A :S every Region in the Celcstials hath a certain Star, an Celestiall image which hath influence upon it before 6. 'thers-:'so allo in saperceletitals doth it obtain a certain Intel. ligence ser over it, and guarding it, with infinice other min; string spirits of its order, all which are called by a con. mon-name, the Sons of Elohim Sabaothry Rox n75x ' .e;Sons of the God of hosts. Hence;as often-as the most high doth deliberate of War, or {laughter , or the desolation & avy Kimpgdom , or subduing of any people in these infer ours, then no otherwise,when these shall come upon the earth there proceeds a confi of these spirits above,as it is written in 7/aiah, The Lord of hosts shall visit che Army of the high in the heavens ; -and\the Kings of the earth, in the earth ; of which-confli of spirits and presidents , we read also in Ds niel,viz. of ithe Prince of the Kingdom of the Persians,of th Prince of the Grecians, of the Prince of the people of 1/7ae; and of their conflit amongst themsclves,of which also Homr secmed formerly to be fenlibie of, when he sang.

Great Was the rumonr it the Conrt above, When that the gods War mutually did move: Yhen Phoebus did to Neptune battle pive, Pallas with Mars the god of War did strive, Diana did Withstand in hostile way Juno,ard Latona did for to slay Nevertheless seeing there be in every region spirits of al sorts, yet they are more powerfull there which are of the same order with the president of that region. So in the Solar) «cgion, the So/ary spirits are molt potent ; in the Lunar, Book ITT. Of Occult Philosophy. Lwnary, and so of the rest, And hence it is that various events of our affairs offer themselves, 8& follow us in places and provinces, being more Fortunate in one place more then another, atk where viz. the Demon our Genius shall receive more power, or we shall there obtain a more powerfull Demon of the same order. So Solary men,if they (hall travell into a Solary region, , an( Wl or province , (hall be made there far more fortunate, because re 0.0 there they shall have more powerfull, and:more advantagious ntel-W eonduRters or Gens/, by the present aid of whom they thall nin-W be brought beyond expeRtation , and their own power, to con. WM happy events. Hence it is that the choice of a place, region, or C2 time doth much conduce to the happiness of life where any high WY one (hall dwell, & frequent,according to the nature & instin n 0B of his own Geri.

Sometimes also the change of the name "fer WM doth conduce to the same, for whereas the properties of names art. being the fgnificators of things themselves, .do as it were in a "tteo iN olass declare the conditions of their forms;thence it comes to high Wi pass,that names being changed, the things oftentimes are chan- ; of ged. Hence the sacred writ doth not without cause bring in D« WH God, whilcft he was blessing Abrawm,and Facob,changing their f ri: names, calling the one Abraharn, and the other 1/-ae/. Now ral; the ancient Phylosophers teach us ro know the nature of the om Genius of every man by Stars, their influx, and aspeats, which are potent.in the Nativity of any one ; but with instru&tions divers, and differing amongst themselves, that it is much difficult to understand the mylteries of the heavens by their direRions. For Porphyrie seeks the Genius of the Star,

which is the Lady of the Nativity : but Jfaternw either from thence, or from the Planets, which had then most dignities, or from that into whose house the Moon was to enter after that, which at the birth of the man it doth retain. Bur the (aldeans enquire after the Genias, either from the Sun above, or from the Moon. But others, and many Hebrews F all think it is tobe enquired after from some corner of the heathe] ven,or from all of them. Others seek-a good Genizs from the lar) | eleventh house, which therefore they call a good Demon ; bur ary, an evil Genjiss from the sixth, which therefore they callan evil ary, A Demon... Of Occult Philosophy. Book 111, Demon. But seeing the inquisition of these is laborious, & most occult, we (hallfar more easily enquire into the nature of our Genius from our selves, observing those things which the instinR of nature doth diQate to, and the heaven inclines us to from our infancy, being distratted with no contagion, or those things which the minde, the soul being freed from yain cares,and (inister affeRions, and impediments being remoyed, doth suggest to us: These withour all doubt are the perswa. sions of a Genizs which is given to every one from their birth, leading, and perswading us to that whither the Star thereof inclines us to.

T hat there us a threefold keeper of man, and from whence each if them proceed. FP? man hath a threefold good Demon, as a proper keeper, or prescrver, the one whereof is holy, another of the nativity, and the other of profession, Fhe holy Demonis one, according to the DoQrine of the AXgyprians, assignedto the rationall soul, not from the Stars or Planets, bur from 1 supernaturall cause, from God himself, the president of Demons, being universall, above nature:This doth dire the life of the soul, & doth aiwaics put good thoughts into the minde, being alwaies aRive inilluminating of us, although we donot alwaies take notice of it ; but when we are purified, and live peaceably, then it is perceived by us, then it doth as it were speak with us, and communicates its voyce to us, being before filent, and studyeth daily to bring us to a sacred perfeRion. Also by the ayd of this Demon we may avoid the malignicy of a Fate; which being religiously worshipped by us in honesty, and sanity, as we know was done by Socrates ; the Pythagoriaxs think we may be much helped by it, as by dreams, and (1gns, by diverting evillchings, and carefully procuring good things. Wherefore the Pytbagorians were wont with one _ ene

Book I Il. Of Occult Philosophy. sent to pray to Fupiter , that he would cither preserve them from evill, or shew them by what Demon it should be done. Now the Demon of nativity, which is called the Genius, doth here descend from the disposition of the world, and from the circuits of the Stars, which were powerfull in his nativity. Hence there be some that think, when the soul is coming down into the body, it doth out of the quire of the Demons naturally choose a preserver to it self, nor only choose this guide to it self,; but hath that willing to defend it, This being the executor,and keeper of the life, doth help it to the body, and takes care of it, being Communicated to the body, and helps a man to that very office, ro which the Celestials have depured him, being born. Whosoever therefore have received a fortunate Genzzs, are made thereby vertous in their works, efficacious, strong , and prosperous. Wherefore they are called by the Phy/osophers fortunate, or luckily born. Now the Demon of profession is given by the Stars, to which such a profeflion, or se&, which any man hath . professed, is subjeRed, which the soul, when ir began to |

make choyce in this body, and to take upon it self dispositions, doth secretly delire. This Demon is changed, the proksson being changed ; then according to the dignity of the profession, we have Demons of our profession more excellent and sublime, which succesively take care of man, which proares a keeper of profession, as he proceeds from vertue to rertue. When therefore a profession agrees with our nature, there is present with us a Demon of our profession like unto us, and sutable to' our Gexizs , and our life is made more- peaceable, happy, and prosperous : bur when we undertake 2 profession unlike, or contrary to our Germs, our life is. made laborious, and troubled with disagreeing patrons. So tfalls out that some proftic more in any science, or art, or office, in a lictle time, and with lictle pains, when another takes much pains, and studies hard, and all invain: and although no science, art, or vertue be to be contemned, yer that thou maist live prosperously, carry on thy affairs happily; n.the first place know thy good Gerixe, and thy nature, and . what . "Of Occult Philosophy. Book 111, what good the celestiall disposition promilserh thee, and God the distributor of all these, who distributes to each as he pleza seth, and follow the beginnings of these, profess these, be conversant in that vertue to which the most high distributor doth elevate, and lead thee, who made efbraham excellin justice, and clemency, 1/aac with fear, Zacob with strength, Moses with:

meekness, and Miracles, Fo/2na in war, Phinias in zeal, David in religion, and victory, Solomon in knowtedge, and fame, Peter in faith, oh» in charity, 7acob inde. votion, Thomas in- prudence, AMagaalen in contemplation, Martha in officiousness. Therefore in what vertue thou think. est thoa canst mold easily be a proficient in,use diligence to attain to the height thereof; that thou maist excell in-one, when in many- thou canst not: but in the rest end@avour to be as oreat a Proficient as thou canst : but if thou shalt have the overseers of nature, and religion agreeable, thou shalt finde a double progress of thy nature, and profession : bur if they shall be disagreeing, follow the berter, for thou shalt berter perceive ai '»me time a preserver of an excellent profession, then of nat: ty.

; Of the tongue of Angels, and of their speaking among Fit tHemselves, and with us. WO 4 V - FE might doubt whether Angels, or Demons, since they be pure spirics,use any vocal speech, or tongue amongst themselves, or to us ; but that Paxl in some place saith, If I speak with the tongue of men, or angels : bur what their speech- or tongue is, is much doubted by many. For many think that if they use any Idiome,it is Hebrew, becaule that was the first of all, and came from heaven, and was before the confusion of languages in Babylon, in which the Law was given by God the Father, and the Gospell was preached by Christ the Son, and so many Oracles were given 0 SY TW FT a2 s © -__ £23 FF% FE MR" ME x Book ITT. * Of Occult Philoseply. tothe Prophets by the Holy Ghost : and seeing all tongues have, and do undergo various mutations, .and corruptions, this alone doth alwaies continue inviolated. Moreover an evident (ign of this opinion is, that though each Demon, and Intelligence do use the speech of thofe nations, with whom they do inhabit, yet to them that understand it, they never speak in any Idiome, but inthis alone. But now how Angels speak it is hid from us,as they themselves are. Now to us that we may speak, a tongue is necessary with other instruments, as are the jaws, palate, lips, teeth, throat, lungs, the aspera arte-

' ria, and muscles of the breast, which have the beginning of ' motion from the soul. But if any speak at a distance to an- other,he must use a louder voice;but if neer,he whispers in his ear: and if he could be coupled to the hearer, a softer breath would suffice ; for he would flide into the hearer without any noise, as an image in the eye, or glass, So souls going out of the body, so Angels, so Demons speak : and what man doth with a sensible voyce, they do by impressing the conception of the speech in those to whom they speak, after a berter manner then if they should express it by an audible voyce.So the Platonists say that Socrates perceived his Demon by sense indeed, bur not of this body, but by the sense of the etheriall body concealed in this : after which manner Avicen believes the Angels were wont tobe seen, and heard by the Prophets : That instrument , whatsoever the vertue be, by which one spirit makes known to another spirit what things are in his minde, is called by the Apostle Pax the tongue of . Angels. Yet oftentimes also they send forth an audible voyce, as they that cryed at the aicention of the Lord, Ye men of Gealile, why stand ye here gazing into the heaven ? And in the old law they spake with divers of the Fathers with a sensible voyce, but this never but when they assumed bodies. But with what senses those spirits and Demons hear our invocations, and prayes, and see our ceremonies, we are alto» gether ignorant.

For there is a spiritual body of Demons everywhere sensible by nature, so thatit toucheth, seeth, heareth, without = me- Of Occult Philosophy. Book L 11, dium, and nothing can be an impediment to it : Yet neither do they perceive after that manner as we do with different organs, but haply as sponges drink in water, fo do they all sensible things with their body, or some other way unknown to us ; neither are all animals endowed with those organs; for we know that many want ears, yet we know they perceive a ' sound, but after what manner we know not. Of the names of Spirits, and their various imposition; and of the Spirits that are (et over the Stars, S1ons, Corners of the Heaven, and the Elements, . Any and divers arc the names of good spirits, and bad : but their proper, and true names, as those of the Stars, are known to God alone, who only numbers the multirude of Stars, and calls them all by their names, whereof none can be known by us but by divine revelation, and very few are expressed tons in the sacred.writ, But the masters of the Hebrews think that the names of Angels were imposed upon them by eAaam, according to that which is written, The Lord brought all things which he had made unto Adam, that he should name them, and as he called any thing, so the name of it was.

Hence the Hebrew ecabils think, together with Magicians, that it is mn the power of man to impose names upon Spirits, but of such a man only who is dignitied, and elevated to this vertue by some divine gift, or sacred anthority : but because a name that may express the nature of d:vini- "ty, or the whole vertuc of angelical eslences cannot be made by any humane voyce, therefore names for the molt part are p.t upon them from their works, (ignifyins some certain office, or effeR, which is required by the quire of Spirits : \:1ich names then.no otherwite then oblations, and facritices oftered to the Gods, obtain elficacy and vertue to diaw any spiritual substance from above or Leacath, for to make «/ desire

Book ITT. Of Occult Philosophy. delired efteR. I have seen, and known ome writing 0n vir. gin parchment the name and seal of some spirit inthe hour of the Moon : which when afterward he gave to be devoured by a water-frog, and had,mutrered over some verse, the frog being let go into the water, rains, and (hours presently followed. 1 saw also the same man inscribing the-name of another Spirit with the seal thereof in the hour of 14s, which was given toa Crow, who being let go, after a verse muttered over, presently there followed from that corner of the heaven, Whither he flew, lightnings, shakings, and horrible thunders,with thick clouds : Neither were those names of spirits of an unknown tongue, neither did they s1gnifie any thing {se but their offices. Of this kinde are the names of those anoels, Raziel, Gabriel, Michael, Raphael, Haxiel, which is as much as the vilion of God, the vertue of God, the strength of God, the medicine of God, the glory of God. In like manner in the oftices of evill Demons are read their names, a player, deceiver, a dreamer, fornicator, and many {uch like, So we recieve from many of the ancient Fathers of the He. brews the names of Angels set over the plancts, and ligns ; over Saturn Zaphiel : over Jupiter Zadkiel : over Mars Camael ; over the Sun Raphac! : over Venus Haniel :

over Mer cury Michael: over the Moon Gabriel. Thele are thole seven Spirits which alwaies stand before the face of God, to whom isentrusted the disposing of the whole celestial, and terrene Kingdoms, whichs under the Moon. For these ( as lay the more curious Theologians ) govern all things by a certain vicissirude of hours, dates, and years, as the Altrologers teach concerning the planets which they are set over ; which there» fore Mercarins Trismegi/tizs calls the feven governers of the world, who by the heavens, as by instruments, diltr;vuce the influences of all the Stars and (1gns upon theie 1atertours, No:v there are some that do active chem to che Stars, by names somewhat differing, saying, that over Saturn 1s [et an Intelligence called Oriphie/; over Jupiter Zachariel; over Mars Zamael ; over the Sun fich..cl; over Venus Jet ;

over-Mercury Raphael ; over the Moun Gavricl, And every one 416 Of Occult Philosophy. Book [ I]. one of these governs: the world 354 years, and four month . and the government begins from the Intelligence of Satyry, afterward in order,the Intelligences of Venus, Zupiter, Mercy. ry, Mars, the Moon, the Sun raign, and then the govern. ment returnsto the Spirit of Saturn, eAbbas Tritemins writ ro Maximilign Cesar a speciall Treatise concerning these, which he that will throughly examine, may from thence draw reat knowledge of future times. Over the twelve Signs are et these, viz. over eAries Malchiaael; over Taurus Asmodel ; over Gemins Ambriel ; over Cancer Muriel ; over Leo Verchiel; over Virgo Hamaliel ; over Libra Zuriel, over Scorpio Barchiel ; over Sagittarius Aavachiel ; over (apricors Hanael ; over «Aquarius Cambiel ; over Tisce Barchiel. Of these Spirits set over the planets,and Signs, ?oh made mention in the Revelation, speaking of the formerin the beginning ; And of the seven Spirits which are in the presence of ths Throne of God, which I finde are set over the seven planets, in the end of the book, where he describes the platform of the heavenly City, saying that in the twelve pates thereof were twelve Angels. There are again twenty eight Angels, which rule in the twenty eight mansions of the Moon, whose names. in order are these, Geniel, Enediel, Amixitl, Azariel, Gabiel, Dirachiel, Seheliel, Amneazel, Barbiel, Araefiel, Neciel, Abaizael, Fazeriel, Ergediel, Ataliel, Azernel, eAariel, Egibiel, Amutiel, Kyriel, Bethnael, Geliel, ,Requicl, Abrinael, Azael, T agriel, Alheniel, Amnixiel.

There are allo four Princes of the Angels, which are set over the four winds, and over the four parts of the world, whereof Michael is set over the Eastern wind ; Raphael over the Weltern ; Gavriel ovycrthe Northern ; Nariel, who by some is called Vrielis over the Southern. {here are also assigned to the Elements these, viz. to the air Cherxwb; to the water Tharsis; to the Earth Ariel ; to the Fire Seruph ,or according to T hilon, N4thaniel, Now every one of these Spirits is a great Prince, and hath much power and freedome in the dominion of his own planets, and (igns, and in their times, years, months,

daics, and hours, and in their Elements, and parts of ” wo! Book I 11. Of Occult Philosophy. 417 world , and winds. Andevery one of them rules over many legions; and after the same manner amongst evil spirics, there are four which as most potent Kings are ser over the rest, according to the four parts of the world , whose names ; are these, viz. Uriew, King of the East ; Amaymon, King of G, the South ; Paymon, King of the West ; Egin, King of the North, which the Hebrew DoRors perhaps call more rightly thus, Sammel, Azazel, Azael , Mahazuel, under whom ma- - ny other rule as princes of legions, and rulers ; also there are innumerable Demons of private offices.Moreover the ancient "3 Theologians ol the Greeks reckon up fix Demons, which they » call Telchines, others Alastores; which bearing ill willto i WW men, taking up water out of the river Styx with their hand, tn sprinkle it upon the earth, whence follow Calamicies, plagues, , and famints ; and these are said to be Affews, Megalezing, Or- -þ menus, Lycus, Nicon, mon. But he which delires to know te exaly the diltinR names, offices, places, and times of An-

he zels, and evil Demong, let him enquire into the book of Rab- (es bi Simon of the Temples. And in his book of lights, and in his A treatise of the greatness of stature, and in the treatise of the n Temples of Rabbs I/mael,and in almost all the Commentaries el, of his book of formation, and he (hall finde it written at large let WY How the Hebrew AMecubals draw forth the sacred names of Anjel gels out of the sacred writ, and of the seventie 1d Angels, AL Which bear the name of God, with the T ables of Zirmph, and b the Commutatioss of letters, and numbers, Go Here are also other sacred names of good, and evil Spiwy rits deputed to cach offices, of much greater efficacy then ns WW the former, which the Hebrew Mecubals draw forth out of bs, WW facred writ, according to that art which they teach concer- he ning them ; as also M7 EPs of God are drawn —_ C Ou Of Occult Philosophy. Book 111: ont of certain places : the generall rule of thele is, that Wheresoever any thing of divine essence is expressed in the Scripture, from that place the name of God may rightly be gathe. red ; but in what place so. ver in the Scripture the name of God 1s found exprefled, rhere mark what &ffice lies wider that name. Vheresoever therefore the Scripture speaks of the office or work of ary |pirit, good, or bad, from thence the name of hat spir't,v;h-ther good, or bad, may be gathercd;this unalterable rule being oblerved,that of good spirits we receive the names of good spirits,of evill the names of evill.& let us not confound black with white, nor day with night, nor light with darkness :

which by these verscs, as by an example,is manifest. - Let them be as dust before the face of the winde, and let"the Angel of the Lord scatter them : Let their waies be darknelis, And slippery, and let the angel of the Lord persue them. ' AIM RIND) M1 9230 pron 17 DET mm Ri n:pe pam nn ba wh

In the 35.Psalme with the Hebrews, but with us tha 34.0ut of which the names of those angels are drawn. 811 Midael, & W412 Miracl,of the order of warriers. So out of that verlc, Thou shalt set over-him the wicked,and Satan shall (tand at his right hand. Out of the Psalm 109.with the Rebrevws, but with the Latines the 108: 1919) 5x 118) few ywh why "p27 is extraRed the name of the evill spirit $chi; Www whichlgnifies a spirit that 1s a work of engines. There 1s a certain text in Exodus conteined 2 three verses, whereof every one is writ wich seventy two letters, beginning thus : The first, J'aji/s yD11 the second, YVajabo N31) : the third, Yajor 2911 : which are extended into one line, 0v:z. the first, and third from the left hand to the right, but the middle in a contrary order,beginning from the right to the left , is terminated on the left hand: then each of the three letters being subordi. nate the one to the other, make one name, which are seventy two names, which the Hebrews call Schembamphore : to which if the divine name E/ Sg or ah 7 be added, they produce seventy two trifsyllable names of angels, whereot every one

Book I IT. Of Occult Philosophy. one carries the great name of God, as it is written : My Angel shall go before thee ; observe him, for my name is in him. And these are those that are set over the seventy two Celestial quinaries, and so many Nations, and tongues, and joynts of mans body, and cooperate with the seventy .two seniors of the Synagogue, and so many disciples of Christ : and their names according to the extraftion which the Cabalists make, are manifest in this following table, according to one mannec which we have spoke of. Now there are many other manner or waies of making Schemhamphore out of those verses, as when all three are in a right order written one afrer the other from che right to the left, besides those which are extraQed by the cables of Zir«ph, and the tables of commurations, of which we made mention above. And because these tables serve for all names, as well divine, as angelical, we shall therefore subjoyn them to this Chapter. These are the seventy two Angels, bearing the name of God, Schemhamphore, Prix [Fj I} A 1 OEOEINT id 1 bd by priens2y TH parx[g[2[-[7| win YU [Asrmat]Y=[Zjv

Of Occult Philosophy. | Book | Il, - SU OH od uri jel wntN 2112 Jo SOJqQE. LL -SUONJ od zur 13 jeiownt 2142 JO SDJqQEr, TL. Pe” - : [JD © Fn JE — Tn mn PRvOTT m EEE = HT: =" "= t OD TM = wry CO W__1|89 Dy_|\D yoo vU9 OY Q9 [jv jo q92_|L2.. F [10 'I0 [10 [10 50 [10s [100 100 s100 OD 11 if Ma int l 'DD iv? TM 500 [1000 1006 [1008 1000 [1000 | x. 0 ni KT. Of Occult Philosopky. Book 111, CHAP. KXXYL | Of finaing ont of the names of spirits , and Genius's from the disposition of Celestiall bodies, fe ancient Magicians did teach an art of finding out the name of a spirit to any desired effet, drawing it from the disposition of the heaven ; as for example,any Cele. stiall Harmonie being proposed to thee for the making an image or ring, or any other work to be done under acer. tain constellation ; if thou will finde out the spirit that is the ruler of that work ; the. figure of the heaven being ereQed, calt forth letters in their number and order from the degree of the ascendent,according to the succession of signes through each degree by filling the whole circle of the heaven : then those lecters which fall into the places of the Stars the aid whereof thou wouldest use , being according to the number, and powers of those Stars, marked without into number, and order, make the name of a,good spirit :

but if thou shalt do so from the beginning of a degree falling against che pro. oresse of the (ignes, the refulting spirit shall be evil. By this art some of the Hebrew and Caldean masters teach that the nature, and name of any Genizs may be found ont ; as for example,the degree of the ascendent of any ones,nativity being known, and the other corners of the heaven being Coequated,then let that which had the more dignities of Planets in those four corners which the Arabians call eAlmurez, bt first observed amongst the rest : and according to thar in the second place, that which shall be next co it'in the number of dignities, and so by order the relt of them,which obtain any dignitie.in the foresaid corners: this order being used, thou maist know the true place,& degree of them in the heaven, beginning from the degree of the ascendent through each degree according;to the order of {igns to calt 22. of the letters of che Hebrews, Then what letrers (hall tall into the places of the ) aforesaid Stars, being marked, and disposed according to ihe

ordcr found out above in the Stars, & rizhtly joyned tore ACCOLd- - — — OO ——__ CC >————— —_ —— —— —__—_— Book [11. Of Occult Philosophy. | 429 according to the rules of the Hebrew tongue, make the-name of a Genimz : to which, according to the cultome, some Atornthe syllable name of Nivine omniporency,viz. E1, or [ah is sub» joyned. Bur if the casting of the lecters be made from an angle of the falling, and against the succession of signs, abd out WW the letters which (hall fall in che ACaair ( that is the oppolite it MF point ) of the aforesaid Stars, be atter that order as we said, cle- Wl joyncd rogether , (sha!l make the name of an evil Genizs. Bur an Wl the Chaldearns proceed another way ; for they take not the cer- MW e4lmwtez of the corners, but the A/mnutez of the eleventh [the Wl house, and do in all things as hath been faid. Now they ted, MI finde out an evil Genins from the A/mutez, of the angle of the pree WM twelfth house , which they call an evil spirit, casting from the ugh Wl degree of the falling against the progress of the signs. There then Ml are also the eArabiass, and many others, and some Hebrews, aid Wi who finde out the name of a Gerizs by the places of the five ber, WM H/eg1an5,and making projeRion alwayes from the beginning ber, Wl of Aries , and the letrers being found our according to the order of Hylegians with the Astrologers, being reduced into :known order, and being joyned together,make the name of 1p00d Gexixs: but they draw the name of an evil Genizs from the opposite Hylegian places,projeRtion being made from the ltdegree of Pisces against the order of figns. But other. some do not take the places of Hj/egians, bur the places of 4!-

'Co- MW nutez upon the five Hy/egians making, projetion from an nets RI Herocope,as abovesaid : and these names being thus distribut- ., be Medaccording to the proportioned numbers to the Starry ac1 the {MWcoant,compaRted of joyned and changed letters, alchough -r of Minknown in sound , 2nd significative , we must' of necessity 1 any {Weonfess may do more by the secret of the chiefest Philosophy chou Minamagick work , then significative names, whilest the mind n, be- {Wicing astonished at the obscurity of them, and deeply intent, -orce Mirmly believing that something Divine is under it, doth re- { che FWierently pronounce these words , and names,although nor unf the {rstood, to the glory of God , captivating himself with a » the Whiricuall affeRion of piety, in the obedience of hum. Of Occult Philosophy. Book 111, Of the calculating Art of such names by the tradition of Ca. balists. Here is yet another Art of. these kinds of names, which T they call calculatory, and it is made by the following tzbles , by entring with some sacred, Divine, or Angelicall name, in the column of letters descending ; by taking those letters which thou (halt find in the common angles under their Stars, and Signs: which being reduced into order,the name of a good spirit is made of the nature of that Star, or Sign, under which thou didst enter : but if thou (halt enter in the column +- scending, by taking the common angles above the Stars, and Signs marked in the lowest line , the name of an evil spirit made.

And these are the names of spirics of any order, o heaven ministring ; as of good, so of bad, which thou mail after this manner multiply into nine names of so many orders, in as much as thou maist by entring with one name draw fonh another of a spirit of a superior order out of the 5ame, s well of a good, as bad one. Yet the beginning of this cal. lation depends upon the names of God;tor every word hathz vertue in Asagick,, in as much as it depends on the word of God, and is thence framed. Therefore we must know tha every "Angelicall name must proceed from fome primary name of God.' Therefore Angels are said to bear the name of God , according to that which is written, becaxese my name i» bim, Therefore that the names of good Angels may be discerned from the names of bad, there is wont oftentimes to be added some name of Divine omnipotencie, as E/, 0r On, or Fah, or 7od, and tobe pronounced together withit: and because 7ab is a name of beneficence,and Jodrhe named a diety,therefore these two names are pur onfy to the names angels ; Bur the name E4becanke: t imports power, and vir tic , 15 therefore added-not only ro: good bur bad fpirits, for neither can evil spirits either sub{ist , ordo any thing without

Book 1 11. Of Occult Philosophy. of the same Star and Sipn are to be taken, unless entrance be made with a mixt name,as arc the names of Gerti,and those of Ca- Wl which ir hath bin spoken in the preceding Ch. which are made of the disposicions of the heaven, according to the harmony of divers Stars. For as often as the table is to beentred with hick WE these,che common angle is to be taken under the Star,or Sign > t2- fl of him that enters. There are moreover some that do soexame, MW tend chose tables, that they think also if there be an entrance ters WM made with the name of a Star, or office, .or any desired tars, Ml effet, a Demon whecher good, or bad, ferving to that offce,or effeA, may be, drawn out. Upon the same account they that enter with the proper name of any person, beleeve that they can extra the names of the Gert, under thar Star which hall appear to be over such a person, as they (hall by his Phylognomy , or by the Passions and inclinations of his mind, nd by his profession, and fortune, know him to be Marrial, or Sat#urnine, Or Solarie, or of the nature of any other Star. And although such kinde of primary names hzve none or litrle power by their significarion, yet such kind of extrated names, ind such as are derived from them,are of very great efhcacy;.

$the rayes of the Sun collefed in a hollow glass, do indeed nost ttrongly burn, the Sun it self being scarce warm. Now there is an order of letters in those tables under the Stars, nd Signs, almost like that which is with the Astrologers, of tens , elevens, twelves. Of this calculatory Art A/fons5 Cyprius once wrote, and I know who clss,and also ficted it ro Latine CharaRers ; Burt because the letrers of every tongue, as weshewed in the first book, have in their number, order, and fpure a Celestiall and Divine originall , I shall easily granc this calculation concerning the names of spirits ro be made not only by Hebrew lecters,but also Chaldean,and Arack, /Egyprian,Oreek, Latine,and any other, the tables being Wiightly made atcer the imitation of the preiidents. Bur here ic $0b!eRed by many , that ir falls our, that in these rables men

of the samenels of name obtain the same Gerzzzs of the fame name, theyertue of E/,Gud. But we must know that common anzles of a &ffcring nature, and Forrune, do oftentimes by reason | Of Occult Philosophy. Book 111. name. We must know therefore that it mult not be thought absurd that the same Demon may be separated from any one soul, and the same be set over more. Belides,as divers men have many times the same name, so 3lso spirits of divers of fices and natures may be noted or marked by one name, by one and the same seal, or CharaRer , yet in adivers respe&: for as the serpent doth sometimes typihe Christ , and some. times the devill; so the same names, and the same seals maybe applied sometimes to the order of a good Demon, sometimes of a bad. Lastly,the very ardent intension of the invocator,by which our intelle& is joyned to the separated intelligencies, causeth that we have sometimes one go , sometimes another , although called upon under the same name, made ob. sequionsto us. There follow the tables of the calculation of the names of spirits, good and bad, under the presidency of the 7. Planets, and under the order of the 12. Militant Signs.

the Spirit of the soon, Zareahel, or Levanael. In like manner also they call the Spirits which are ser over the signes by the names of (ighes in order ; from e-fries Teletiel, Smriel, Tomimiel, Sattamiel, Ariel, Betwliel, Masmel, Acrabiel,Chesetiel, Gediel, Deliel, Dagymiel. And if we call them from the latin words, Ariel, T arrriel, Geminiel, Cancriel, Leouiel, Virgi« nel, Libriel, Scorpiel, Sagittariel, (apriel, Aquariel, Pisciel ; and from the Planets, Satwurniel, oviel, CMartiel, Soliah, Veneriel, Mercariel, Lunael, or Lunaiah. Now because ( as we aid before all spirits, as well good as bad, seek for a union

with man, which oftentimes in some sort they obtain, we read that some men are called Gods, and angels, and Divels. So the names of them which are endowed with any singular ex» cellency of vertue, or with some desperate wickedness have departed this life, have obtained a place amongst the names of g00d and bad Demons,*and are reckoned amonst them, whether we shall think that the souls of chose men or the Ge14 whether good or badare signified. So we readin Esdras that the name of the Archangel /eremie! was from [eremiah the Prophet, So Zachariel from Zacharia; and Uriel from Uriah the Prophet, whom Toachim (lue. In like manner Same ed, Ezckiel, Daniel, were the names of Angels as well as ProFf 2 phets Of Occult Philosophy: Book 111, phets. Phaniel is the name of an Angel, and ofthe place where Jacob wrestled all _ eAriel is the name of an an+ gel, andis the same as the Lion of God; sometimes alsoir is the name of an evil Demon, aud of a City which is thence called Arispolis, where the Idol Ariel was worshipped, We tinde also in sacred writ that many names of evil Demons had their rise trom molt wicked men, or from the habitations of wicked men ; as the name Astarorh which is the name of an evill Demon , was formerly the name of the City of Og King of Basan, in which dwelt giants ;

in like manner Astaroch was formerly the City of the «Amorrhei; Ruphaim a valley, and [eramiel the country of the Alfophylsi; and also they were the names of Idots, and evill Demons; as Remma was the (tatue of the Idol of Damascus; Chamss the Idol of Moab; Melchim the Idol of the Amore ; Bel the Idol of Babylonians; Adra melech the Idol of of the e4fsrrians ; Dapgon the Idol of the Allophyli. And Philo makes mention of sevenggolden Statues which the eAmorrhei had, which they calted th&holy Nymphr, which being,called upon did shew to the Amor#hei every hout their works ; and the names of them were the names of women, which were the wives of feven wicked men, which confecrated them 3fter the floud, viz. Chanaan, Phut, Selath, Nebroth, Abirion, Elath, Desnat, and there were put upon them pretious stones, engraven,and confecrared, one of which had a vertue to restore light to the blind ; neither could any hre burn thefe (tones ; and the books were consecrated with {tones, which in like manner could not be burnt with fire, not cut with yron, nor obliterated with water, until the-angel of the Lord took them, and buried them in the bottome of the sea. Moreover we know that Nimbroth, Chodorlaomor, Balach, Amalech,names of Kings, have obtained the order ofevill {pirits. Allo giants are called with divels after a common naine Enakim 29 because they did not partake of the image of God e i.they have nor received the splendor of the spiritual meelleR, but their reason hath mulciplicdevil kinds of frauds & lms. Therefore they arc not reckonePof the specjes of man/ 5

faith Kibb; Moses the Egyprian ) bur of the fpecics of | an . | Baoklll. — Of Occult Philosophy e and divels, only that they have the shape of a man, and suck (he faith) were the sons of Adam, which were predeceffors it to Seth after Abel! ; of which the wise men of the Hebrews Go faid, that Adam begat Tochot NNN 5. e. divels. But after /7e Wl that he bad found favor in the eyes of God,he begot Serh afzd Ml ter his own image, and likness, 5,6. who according to the iof MW mage of God obtained a human perfeAtion, which he that hath an Wl not, is not reckoned of the species of man, by reason of the 0g IN pravities which are the cause of all evils and mischief, Ir is also 'as Wl (as fairh Porphyry )the opinion of Magicians, that evill fouls are nd Wl curncd into the nacure of Divels, and become as permcious as he Ml they ; which Christ confirmed, when he spake concerning 7a ue Wl ds //carict : Have not I chosen twelve, and one of you 1s a in Wl dvel > which divels therefore they call adventittous, becaufe 4+ Wl of mens souls, they are become Divels, Whence the names he il of wicked men and divels are che same, whether by these we ues Wl all rheic souls, an evil Gems, | which have taken npon them the hs, Wl names of wicked men, as if & were their persons, Alfo Brbeout i wozb, and the Leviathan hanihe bealts, and divels. By rhcie '0- WW examples he that is inquisitive shafl finde out the names of 0n- Wl z0od, as well as of evil spirits,

CHAP. XXIX. Of the (haratters and Seals of spirits. E muft now speak of the Charafters and Seals of spirits. ChagaRers therefore ascnothing else then certain unknowable letters and writings, preserving the segets of the Geds, and games of spirits Gon the usc and reading of prophane men, which the Ancients called Hyeroglyphicall, or sacred letters, becanfe devored to the se» Crets of the Gods only. For they did account it unlawfull re "rite the mysteries of #y-God with those CharaQers with which profane and vulgar things were wrote. Whence Per - Fr g | ' phbyy Of Occult Philosophy. — Book 111 phyry faith, that the Ancients were willing to conceal God, and divine vertues by sensible figures, and by those things which were visible, yer signifying invisible things, as being willing codeliver great mysteries in sacred letters,and explain them.in certain Symbolical figures; as when they dedicated all round things to the World, the Sun, the Moon, hope, and for. rune, 4 circle to the heaven, and parts of a circle to the Moon, Pyranide and Obelisks to the tire, and Olympian Gods; z Cylindar to the Sun and Earth; a mans Yard to generation and Juno, to whom also by reason of the femunine sex the triangular figure, Wherefore this kind of CharaRters hath anocher root beside the pleasur:, and authority of the inftirutor, of him 1 izy,v;ho received power of instituting, and consecrating thesc kind of letters, fuch as were many Prelates amongst divers Nations, and Sets of Religions, whose institutions came not to us, by reason that few of them were delivered by the Authors scatteringly, and by fragments. Of this kind of CharaRer therefore are those which Peter Apponus notes, a delivered by Honorixc of Thebes, the figures whereof are such, being related to our Alphabet.

mm 027 © BY If Book INI. OF Occult Philosophy. | 439 in W Another manner of making Charalters, delivered by Cabalists. - Mong(t theHebrews 1 finde more fashions of CharaQtrs, JN, whereof one is most ancient,viz. an Ancient writing 32 WM which Ao/es, and the Prophets used, the form of which is noc on. Wl rashly to be discovered to ary ; for those letrers which they ti» WF vfe at this day, were instituted by E/dras. There is also a10- WM mongst chem a writing which they cal Celestiall, because they or, WW shewic placed and figured amongst the Stars, no otherwile at- WF then the other Astrologers produce images of signs from the jolt Wl lineaments of Stars. There is also hr gn, which they call ons Bi alachim, or Melachins i * e. of Angels, or Regal ; there is by If iso another, which they the paifing through the — | of i and the CharaQers df, ures — all I these; are such. » 8 Celestiall writing. ch, Zain Vau He Daleth Gimel Beth Aleph Nun Mem Lamed (ph Tod Theth Cheth Tau Shin Res Kuff Zade Pe eAin Samech ' Of Occult Philofophy. Book I [| l

The writing called Malachim. He Daleth Gimel Beth Aleph ' Samech Samech Schin T au Nun Mem Lamd Book I 11. Of Occult Philosophy. 441 The writing called the passing of the River. Vau He Daleth Gimel © Beth Aleph Sameelh Nun Mem Lame Cath lod, Tewb Cheth There is moreover another fashion amongst the Cabalists, ly had in great esteem, but now it is so common, that ic SD is pl r 4 a9 ann} & . gThe wve - Cn FOhar pf the Hebrews nay dish na ws 4 yp Classes, wheteof Every ancwemaine: er T_ vis, BNINYANIIN which are the seals or marks of imple numbers, and of intelleuall things, distribured into nine orders of Angels. The second hath SÞYD) Lk + the marks of tens,and of Celestial things,in the nineOrbs of the heavens, The third hach the orher four letters, with the five tina), by Th: order,viz. POTN WHP which are marks of hundredsand inferior things, viz. four simple Elements, and of five kinds of perfe& compounds, They do now and then — thesc Of Occult Philosophy. Book 111. these three Classes into nine Chambers, whereof the firlt is of unites,viz. intelleQual,celestial and elemental : The second is of Twos. The third of Threes,and fo of the rest: These Chambers are framed by the interseRion of four paralcll lines, in. terseRing themselves into right angles, as is expressed in this following figure. '

VL saga [nIK nadnyiS2n[Rran Out of which being dissected into parts, proceed nine particular figures,vizs « Which are of the nine Chambers,CharaQerizing their letter by the above written Notarncon:whichifitbe of one poynt? (hews Book Il. Of Occult Philosophy. hews the first letter of that Chamber; if of two,the second ; if of three , thethird letter; as if thon wouldest frame the CharaRter Michael NR9'D, - that comes forth thus, extended ith five figures, viz. =, , Which then are LS bu contracted to | three figures, after this man- sw Which then are conrracted inroone, yet the points Notariacon are wont to be 0mitted, and then chere comes forth such a Charafter of Asichae!. There is yet another fashion of Charaters, commonto almost all Sek and tongues, and very casic, which 5 by the 444 of Occult Philosophy. Book 111. gathering together of letters; as if the name of the Angel 4; chael be given,the CharaRers thereof shall be framed thug, Tn Hebrev. In Greek. Is Latin. - 7, pray © And this Fasbion amongst the Arabians is most received; Nei. is there any writing, which is readily, and clegantly joyned co it self, as the Arabick. Now you must know that Angeli. call spirits, seeing they are of a pure intelleR, and altogether incorporeall,are not marked with any marks or Char: ers, and pingible figures, ox any other humane figns ; but we not knowing their <fsence,or quatity,ds from their names, or works, or otkerwise,according to our fancies devote and consecrate to them figures, and marks , by which we cannot any way compel chem ve tis, bur by which we rise up to them;

as not to be ktjown by fach CharaQers , anil figures, and fil of all we db fer our senses dork inward and outward, npon themy then by a' certain admiration of our reason we are induced to a Religious veneration of them, and then are wrapt with our whole minde into an extaticall zdoration,and then with a wonderfull belief, an undonbted hope,quickening love we calling upon them fpirit, andrruth, by true names and CharaRters do obrain from them that yertue, or power whigh we desire.

- - —— th — Book I 11. Of Occult Philosepty. 445 There 1s yet another fashion of (harafers, and concerning marks of (þirits which are received only by revelation, —_ is another kind of CharaRer received by Revelation only,which can be found out no other way : the vertue of which CharaRters is from the diery revealing , of whom there ae some secret works, breathing out a harmony of some Divinity : or they are as it were some certain agreements or compaQts of a league berwixt us and them. Of this kind there was a mark or sign (hewed to Constantine which many did call the Crofse wrice upon in Latin letters, 1» hoc vince 5.e. in WM this overcome ; and there was another revealed to Antiochns ei. by Sirname Soters in the figure of a pentangle , which signied WW fes health; for being refolved into letters it Grades the word ll- Wi ive 5.c. Health : in the faith , and vertue of which sienes ze WM both Xi»ps obtain'd a great victorie against their enemies. So t- Bi ?u4z;, who by reason of that was afterward firnamed Machabut tw,being to fight wich the 7ews against Antiorhus E npetor, "es, WM received from an Angel that notable fign 9p in the vertne

and Wl of which they first flew 14000 with an infinite number of not WM Elephares, then again 35000. of their enemies : For that sign em; Wd represent che name Jehovah and was a memorable emblem first WMWof the name of 72. letters by the equality of number, and ard, 1 WC art and the exposition thereof is, mm I9RI PHI 1 5.0. Who is there amongst the strong as Fehovah ? The figures of these menorable signs are to be framed thus. «« and CharaQters Porphyrie speaks in his book s that they did signific the god themselves , b did enjoy things - and by wh they were calle i be offered to them: And did shew the figures har chey (should be; and that he perceived these things Conce Proserpina. He saith moreover that Heca ;mapes should be constituted to her, and that they were tot cirrounded with wormwood,and that domestick mice Wert to be painted; &the 6nest ornamentssuch as WETE most pl roher, and so many Mice as her forms were to be taken ; the blood, myrrhe , storax , and other things were to be burnt: Which things if they were done, she would appear , and i swer the worker thereof by dreams. But WE shall here vndetwrite the Oracle of Hecate:for thus she speaks,

e Marke I will teach What statue thou shalt make For we; boughs of the Wood, and worm Wood take, T hen garnish it, on t paint domestick mice; Let ornaments be fair, and of great price. Then frankgncense, myrrh. storax mit with blood Of mice, then sing thou words secret and good, As thou seest shapes of mine, [o 0n it 1a), As many reall mice; then take the bay, Book III. Of Occule Philosophy. | Audout of th erik theredf a case prepare To put it in; then see thou have a care, T hat to the Statue thow devoutly pray, eAlso thy debts, and vows take care thou pay ; If that these things that here required be, T hou shalt perform, in dreams thou svalt me see. Such were in old time the secret mysteries of the gods and Demons of the Gentils, by which they did perswade themselves ro be compelled, detained, and bound by men. Hence famblicws , and Porphyrie teach that he that cals upon sacred Demons must observe them, with their proper honour,and to distribute to each what is convenient to every one, as thanks, oblations, gifts, facrifices, with words, CharaRers sutable to their conditions, and most like unto them ; or elss he should never obtain the presence of the Dieties, and Demons, and the desired effeRt ; Moreover if they were called upon, yet they shall be constrained ro hurt them especially who did ic neglegently.

How good spirits may be called up by us, and how evil spirits may be overcome by us. | - BY the efficacy of Religion the presence of spirits doth dispose the effeR, neither can any work of wonderfull efficacy in Religion be done, unless some good spirit the ruler ind finisher of the work be there one Now good spirits, if they may be divers wayes called up, yet can by no bonds, or very hardly be allayed by us, but we mult by some facred things besecech them, as we read in Apaleirs , by the Celestall Stars, by the infernall dieties, by the naturall elements, by the lilence of the night, by the increase of the Country of Nilzs, by the secrets of Memphs and elsewhere in Porphyrie : Thou. who art risen out of the mud, who fittest in thy place, who sailest in ships, who every hour dost change thy shape, and ——Of Occult Philosophy. Book 1l, art changed in.cach lign of the Z lack, SYrhefe z and such like Symbolicall orations and hyranes, because they are fignes of Divine vertues, spirirs did sometimes apply themfelves to humane uses : not as being compelled by any kind of necessity,

| but of their own accord, and by a kind of custom did, being overcome by the prayers of them that called on them, more easily yeeld : whence in Porphyrie in his book De Resporsu Hecate saith, I by thy prayers being overcome Came t hu her ———— And in another place in the same book he faith, Congquer'd by prqy'r the Dieties above (ome down on th' earth and future things foreshew. Also the divining of satable things works so with mang mind,that good spirits do aflult us willingly,and communicate their power and vertueto us, dayly helping us with illuminations, inspirations, oracles, prophecyings, dreams,mirackes, prodigies, divinations, and auguries, and working upon and ating upon our spirits, as images like to them, by framing them by their influences, and making them most like to theay selveseven so far, as that ofcentimes our spirit doth as surely work wonderfull things as the Celestiall spirits are wont to do.But evil spirits are overcome by us through the assistance of the good, especially when the petitioner is very pious and deyout , and sings forth sacced words, and a horrible speech, as by copjuring the Divige power by the venerable names,and figns of supernaturall powers,by miracles, by Sacraments, by sacred mysteries, and such like ; which eonjurations, or adjirations, in as much as they are done by the name and powet of Religion, and Divine vertue, those evil spirits are afraid df; waence alsp oftentimes prophane mend bind or allay by sud kinde of sacred conjurations , evil spirits, not enduring fu> things, whence Cyprian in his book, Qed Idvla Di w sint, saich ; that spirits being adjured by the true God do Jr

Book III, Of Occult Philosophy. - 4ag c sntly yeeld to * or confesle , and are forced to go out of es IN possessed bodies, and either presently leap out, or by degrees to I vanish, according as the faith of the Patient is helping, or ty, WY grace of the swearer aspires. And Athanasius in his book De ns Wl Variis 2westionibns saith that there ts no word more terriblc Ire Ml and more destruRtive to the power of Devils then the beginvis MW ning of the 68. Psalm, Ari/e O God, and let thine enemies be scattered ; For assoon as that wordis spoken, the devill vanisheh away howling. And Origen against Cel/zs saith , that the » naming the name 7e/#s hath ofrentimes cast many devils as well out of the souls of men as their bodies, and hath ex- ercised much power in them out of whom the devils were alt. Also we do oftentimes with threats and revilings bind or repell evil spirits, especially the lesser, as Haggs, Inc«b5, and such sike,as we read in Lacan concerning that witch saying, nang I will now call you up by a true name, ct The stygian dogs 1 in the light supreme

umi- WI. 1/44 Jeawe, and follow you also through grave, cls, From all the Urnes in death 1 will you save, and T hee O Hecate, unto the goas will shevv, ning ( To Whoms t adaresse thy self in other hew, 1c Thou Wast Wont ) in wan, form and Without grace, wrely ?And thee forbid to change Erebus hu face. ceo i And in Philostratus we read , when Apollonins, and his ; and WH companions were travelling in a bright Moon-shining night, eel, Wl that the Phantaswe of 2 Hagge mer them, and some times 6,200 i changed it self into this shape, & some times intothat, andsome S, by WE times vanished out of their sight. Now afsoon as Apollonins a0)V- Wf knew what it was, grievously reviling it advised his compani- ons to do the like : for he knew that that was the best remedy zain(t such invasions. His companions did az he advised , and the Phantasme presently with a noise vanished away like a fhadow:For so fearfull is this kind of spirits,that they are moved, tremble,and are compelled by a feigned terrour,and false and impossible threats. Whenee Cheresn the holy scribe faith

"450 Of Occult Philosophy. — Book 111, that these are those things by! which especially the spirits are compelled. There is moreover as hath been above said, z certain kind of spirits not so noxious, but most neer to men, that they are even affeRed with humane passions, and many of these delight in mans society, and willingly dwell with them: Some of them dote upon women, some ”_ children, some are delighted in the company of divers domestick and wild animals, some inhabit Woods and Parks, some dwell about fountains and meadows. So the Fairies , and hobgoblins in. habit Champian fields ; the Naiades fountains : the Potamide; Rivers ; the NVymphs marshes, and pones : the Oreages moun. tains ; the Humedes Meadows ; the Dryades and Hamadr. ades the Woods, which allo Satyrs and Sylvan inhabit, the same also take delight in trees and brakes,as do the Napre,and apte in flowers : the Dodone in Acorns ; the Palee and Fenilie in fodder and the Country. He therefore that will call upon them , may easily doe it in the places where their abode is, by alluring them wich sweet fumes , with pleasant sounds,and by sach instruments as are made of the guts of certain animals and peculiar wood , adding songs , verses inchantments sutable to ic, and that which is especially to be observed in this, the singlenefs of the wit , innocency of the mind , a firm credulity, and constant silence ;

wherefore they do often meet children, women , and poor and mean men, They are afraid of and flie from men of a constant,bold, and undaunted mind , being no way offensive to good and pure men, but to wicked and impure , noxious. Of this kind are hobgoblins, familiars, and ghosts of dead men. Hence Plotinss saith, that the sonls of men are somerimes made spirits: and of men well deserving are made familiars which the Greeks call Eudemons,1i.e. blessed spirits : but of ill deferving men, hags, and hobgoblins, which the Greeks call Cacodemons. 3.e. Evil spirits ; But they may be called ghosts when it is uncertain whether they have deseryed well or 111. Of thefe " apparitions there are divers examples ; such was chat which Pliny the Junior makes mention of concerning the house of eAthenodorns tie Philosopher of Thar/is in which there 'P peare

| peared with a sudden horrible noise the ghost of an old man, b and Philostratys tels of the like of a hag of Menippus Lycins ",'0 Wl the Philosopher turned into abeautifull woman of Corixth, y of WM whom T yarens Apolloniss took to be a hobgoblin ; the same -M: WO at Ephe/#s,the like in the shape of an old begger who was the "Me i cause of the pestilence, who therefore being by his command stoned, there appeared a masltive dog, and presently the pesti- "Out WW lence ceased. We must know this that whosoever shall inteli WF [eQually work in evil spirits, shall by the power of good spi1der M cits bind them ; but he that shall work only worldlily, (hall "un. WH work to himself judgement and damnation, the WI — and CHAP, XXKXIIIL will of the bonds of spirits, and of their adjurations , aud castings _ He bonds by which spirits are bound , besought, or cast out,are three ; Some of them are taken from the elementall world , as when we adjure a spirit by any inferiour , and naturall things of affinity with or adyerse to them, in as 00) WY much as we would call upon or cast them out , as by flowers, and herbs, by animals , by snow, by ice, by hell, by fire,

and and such like, as these also are oftimes mixed with Divine y praises, and blessings and consecrations, as appears in the 91. 12g of the three Children, and in the Psalm, Praise ye the . WM Lord from the heavens, and in the consecration and bles- < ing of the Paschal taper. This bond doth work upon the spi- 7 its by an apprehensive vertue under the account of love, or "> W hatred , in as much as the spirits are present with or favour,or abhor any thing that is naturall or against nature, as these things themselves love or hate one the other. Hence that of Proclus, As the Lion fears a cock,especially a white cock : so of | 4orha spirit appearing in the form of alion vanish away at the (ight of a cock. The second bond is taken from the Celestial world,viz:when we adjure them by the heaven,by Stars, Ot Occult Philosophy. Book I 11. by their motions, rayes, light, beauty, clearnels, excellency, fortitude, influence,and wonders,and such like : and this bond works upon spirits by way of admonition , and example, It hath also some Command, especially upon the ministring spirits, and those who are ofthe lowest orders. The third bond is from the Intelleual and divine world, which is per. feed by religion, that is to say, when we swear by the (acraments, by the miracles, by the divine names, by- the sacred Seals and other mysteries of Religion ;

wherefore this.bond is the highest of all and the strongest, working upon the spuits by Command and power; But this is to be observed, that as after the universal providence, there is a particular one; and after the universal soul, particular soules so in the firlt place we Invocate by the superior bonds, and by the names and powers which rule the things, then by the inferior, and the things themselves ; We must know furcher, that by thele bonds not only Spirits, but also all creatures are bound, as Tempests, burnings, flouds, plagues, diseases, force of armes, and every animal , by assuming them , either by the manner of Adjuration, or by the way of deprecation or benediftion, asin the charming of Serpents, besides the naturall and celestial, by rehearsing out of the mysteries and Rel. gion, the curse of the Serpent in cerrestial Paradise, the lift. ing up of the Serpent in the wilderness;moreover by assuming that verse of the Psalm 91. Thou (halt walk upon the Aspe and the Bafiliske, and shalt cread upon the Lion and Dragon: Superstition also very much prevaileth in these, bythe transl ting of some Sacramental rites to that which we Intend to bind or hinder,as,of Excommunication,burial or-exequies for the driving away of diseases, Serpents, Mice or Wormes, which thing we read to have bin thus done in diverse places, and it £5 wont to be done even as yer.

BookIll. —Of Occult Philosoply. 453 : Of the Amimasticall cyder,and the Heroes. F] order 1s the next, which the Hebrew T heologians call id Isim, that is, strong and mighty men; the Magicians of the ts Gentiles;call Heroes and Dems: gods, or gods halt men: whom at Fulgentius, an Author not to be contemned, supposeth were e: WI called, either because that for the meannels of their desert {4 Wl they are not judged worthy of Heaven, nor yer are accounted ics WM Terrestrical for the reverence of Grace ; of this kind in old nd Ml time were Priapns, Hippo, Vertumnus ; or because they being os Wl cninent in this life for divine vercues, and benefits for man2s tinde, after this mortal man pur oft, are translated into the es, Ml quire of the blessed _ ; alwayes providing for mortal men che WY the same vertues and benefits which they long since had in this y+. WW fe: or because they were procreated from the secret seed of ir. Wl the superiors, whom they think were begotten by the mixture of Gods or Angels with men, & therefore obtaining a certain 1ifr, WI niddle nature, fo as they are neither Angels nor men : which

opinion La&antizs allo followeth ; and there areeven at this ime who have commerce and conjugall mixture with spirits; nd all now believe that 2erline, a British Prophet, was the son of a Spirit, and born of a virgin : and allo they imagined, | that Plato the Prince of wisdome was born ofa virgin, im- } regnared by a phantasme of e Apollo, And it is delivered in | Histories, that certain women of the Gothes ( which they call Iamne ) eminent both for beauty aud ingenuity, long lince t Filimire,or ( as others say ) at 1danthresie, going forth out fthe tents of the King of the Gothes, wandred in the defarts If Scythia in esa beyond the Marshes of Meotzs, and there xing impregnated by Fanrs and Sasyres, brought forth the ist Hynns; more over P/sellus is the Author, that Spirits imetimes cast forth secd, from the whichcer tain little creaGg 3 tres Of Occult Philosophy. Book I, tures arise : Therefore these Heroes have no less, power in di posing and ruling these inferior things, than the Gods and angels, and have both their offices and their dignirics diltriby. red to them : and therefore to them no otherwise than tothe Gods themselves were Temples, Images, Altars, Sacrifices, Vows, and other mysteries of religion dedicated. And their names invocated had divine and magical vertues for the ac. complishing of some miracles : which thing Ex/ebirs decla.

reth that many tried by the invocation of the name of Apel. lonins of Tyana ; and . more of this kinde we read of, bothin the Poets, and also in the Historians and P3/osophers, concer. ning Hercnles, Atlas,z/E/culapins and the other Heroes of the Gentiles ; but these are the follies of the Gentiles ; but as con. cerning our holy Heroes we beleve that they excel in divine power,and that the soul of the AZeschihe doth rule over them ( as the Theologians of the Jews allo telt.fy ) that 1s Je'us Christ, who by divers of his Saints, as it were by members Ml - firted for this purpose, doth administer 3nd distribute divers gifts of his grace in these inferior parts, and cvery one of the Saints do enjoy a peculiar gift of working. Whence they being 1mplored by us with divers prayers and supplications accotding to the manifold distribution of graces, every one doth most freely bestow their gifts, benefits, and graces'on us much | more readily,truly,& also more abundantly than the Angelial powers. by how much they are nigher to us, and more allycd co our natures, as they who in times palt were both men, and b faffered humane affcRions and infirmities ; and their name, degrees and offices are more known unto us ; Thereforeolt de of the number of these almost Infinite, there are twelve chic viz. the twelve Apostles of Christ, who ( as the cvangelidl eruth saith (fit upon twelve thrones, judging the twelve tribe of Israel, whoin the Revelations are distributed upon twell foundations, at the twelve gates of the heavenly City, whi rule the twelve Signs ,and are sealed in the twelve preticy Stones, and the whole world is distributed to them; bur thet true names are these ; the first 957 Pyow SymeBn Hacerhi this is Peter, The second 1 MYR eZlonse, whom we call Anare Ih

-— I Was M—— MA a Book I 11. Ot Occult Philosophy. The third N21 Jahacobah, this is Zames the greater. The fourth wyarh1g Polipos whom we call Philip. The fift 19799 Bas rach:ah,this is Bartholomew. The sixt 15711) Fohanah,whom we name /ohn.The seventh is 13471 T hamai, whom we call Thomas, The eighth is called 7112 Medon, for whom we say Matthew. I Theninth is 2ppp Zahaced, this is Fames the lefs. The tenth is ww Catepha, this is Thagews, the eleventh DRNOW Saman, who 15 Simon the Canaanite, The twelfth mnnna CMatarttiah, who is called Matthias. Affter these are the seventy two dif. ciples of Christ, who also themselves do rule so many Quina. rics of Heaven, & Tribes, People,Nations and Tongues. After whom is an Innnumerable multitude of Saints, who also themselves have received divers Offices, Places, Nations and People into their proteRion and patronage, whose molt ap. parent miracles at the faithfull prayers of those that Invocate them, we plainly see and confels, Of the Mertall and Terrestrial Gods. Ext after these arc the mortall Gods, whom in like man- ner also we call Heroes, and Terreltrial gods,ar Companions of the superivur Gods: viz. Kings, Princes, and Priests, by whom this world is governed, and disposed by their Laws, whom therefore as Gods we receive, worship and reverence, because God himself hath suffered his name to be communicated ro them, and by a proper denomination hath confirmed it tothem,calling them gods,even as he spake to Moses, laying, lhave made thce a God to Pharoah; and elsewhere he hath commanded concerning them saying, Thou shalt not detraRt from ehe gods; and again, if Theft shall lie hid, the Master of the House (hall apply himself to the Gods ; and the Psalmist ith, The princes of the people were gathered togerher with the God & eAbrahaim : because that the miphty gods ofthe Earth are vehemently lifred vp ; and elsewhere God st60din Gg 4 the

Of Occult Philosophy. Book I 11, the counsels of the gods, but in the midst he Judgeth the -0ds; and a little after, I have said ye are all gods, and sons of the most high; moreover he hath commanded concerning the worshipping and reverencing of them,decreeing tithes and first fruits for them, and giving them the power of the om. and forbidding any to curse them, and commanding obedj. ence to be yielded to them, though wicked. Hence all Ant. quity called their princes gods, and worlhipped them as di. vine powers, as Zan testificth in 0v:4, in his firlt bookof Fasti saying., When th' earth of 1h! Gods was potent, I dia raign And dieties mix'd were with seats ham ane, And Divine Plato in his third book de Repablica appointed that princes both alive and dead (huuld be celebrated with divine honors, which Institution hath ben received amongst all Nations, even from the first age, viz. to deify their princes with divine honours, and to consecrate them with eternal memory ; Hence they did impose their never dying names on Cities, Provinces, Mountains, Rivers, Lakes, Tlands and Sex; And dedicated to them with great pomp, Piramides, Co-

losses, triumphal Arches, Trophies, Statues, Temples, Plays, Feasts ; and allo called the Heavens, Stars, Dyaes and Months by their names. Hence {-nuary from 7 anc, 7#ly from Juli, August trom Augustus; lo dies Mercurii from Mercury Tri mepist Dies Fovis trom Jupiter, which custome we read ws objerved not only by the epyptians Greeks and Romans, bil also by the extream barbarous people, as Gothes, Danes and Tentones, Hence Saxo Grammaticus being witness, what day the former call Dies AMercarii, these do call Othizes day: whit day the former name from 7upiter, these call Thoys day, fron Othin and T hor in times palt Kings of Gotland and Denmark; neither are they for any other reason called Gothes, then thit they callin their language their cheifest god Gor. Hence allo he Dutch are thus call<d, because they named the pod M4 whom they worshipped, Texan ; by which name the Ganle allo also called Mercary. Therefore are Kings and Priests ( if they ff be Jult ) companions of the gods, and endowed with the like g power. Hence they cure diseases by their couch and word and d sometimes command the times and the Feavens, as Virgl , d, saog of Angustas, :

It rains all night, "th' morn the rates retry, Czlar With Jove divided hath the throne, of And the Scripture testifieth of Fospnah, who fighting in Gibeon, commanded the Sy and Moon, saying, Sunltand (till in Gibeox,and thou Moon tn the Valley of 4jalon; and the Sux and the Moor itood (till at his command, neicher did the Sur set in the space of one day,untill he had revenged himself of his Enemies, and the Lord obeyed the voyce of man ; Also 1oses divided the red Sea, and Fospua Forday, and led the people over dry shod ; The like did Alexander the Macedonian, leading forth his Army ; Sometimes also they are endowed with a prophetick spirit, 'as we read of ( hazaphas in the holy Scripture, that he prophesied, for that he was High Priest char year : Secing therefore it is so that the Lord of the Earth would that Kings and Priests be called gods by communication of name and power, surely we ought also to deserve well of them, and to prefer their Judgments before ours, and (imply to obey, supplicate and adore. and worship with all kinde ot worship and reverence the most high God in them.

pf Man, how he Was created after the Image of Goa. He most abundant God ( 3s Tri/megi/ts faith )) bath (& + {nine ewo Images like himself, viz. che world and man, al that in one of chese he might sport himself with certain 0M wondertull operations : but in che other, that he might en- "MM joy his delights, who seeing he 15 one, hath created the. world ls one, seeing thaths is intinice, hath created the world rourd seeiwg Of Occult Philosophy. Book LL seeing he is eternall, he hath created the world incorruptible and everlasting: seeing he is Immense, he hath created the world the greatest of all things; seeing he is the chiefest life,he hath adorned rhe world with vitall seeds, begetting all things out of himself ; and seeing he is omnipotenr, by his will alone, not by any neceslicy of naturehe hath created che world, not out of any foregoing matter,but out of nothing ;and seeing he is the chief goodness, cmbracing his word,which isthe first Idez of allthings, with his choisest will, and effenciall love, he hath fabricated this externall world after the example of the In. ternall,viz. Ideall world, yet sending forth nothing of the ef. sence of the 7dea, but created of nothing that which he had from eternity by the [dea: God also created man after his 1mage ; for as the world is the Image of God, so man is the lmage of the world.

Hence some think thar itis spoken, that man is not created simply the Image of God, bur after the Tmage, or the Image of the Image; therefore he is called 244. cxocosme,that is the lesser world; lhe world is a Rationall crearure ,Immortall'; man in like manner 1s rationall but mortal, chat is, dissolvable ; for ( as Hermes saith ) seeing the world it self is immortall,it is Impossible that any part of it can perish, Therefore to dye, is a vain name, and even as Vacuum is no where, so also Death; Therefore we say a man dieth, when his Soul and body are separated, not that any thing of them perisherh or is turned into noching. Notwithstanding the crue Image of God is his word. The wisdome, life, light and Truth existing byhimself, of which Image mans soul is the Image, in regard of which we are faid to be made after the Image of God,not after the Image of the world,or of the creatures ; for as God-cannor be tonched, nor perceived þy the ears, nor seen with the eyes; so the soul of man can neither bee seen; heard nor touched. And as God himself is infinite, and cannot be compelled by any, fo also the minde of man is free, and cannor be enforced or bounded. Further, as God comprehendeth this whole world, and whatsoever is in it in his minde alone ; fo mans minde- comprehendeth. it even in thought; and that which is peculiar to' him alone with Gn Go

Book ITI. Of Occult Philosophy. God moveth gnd governeth all this world by his beck alone, so mans minde ruleth and governeth his body Therefore it was necessary , that the minde of man thus sealed by the word of God, should put on also the corporeall man, 'after the most compleat example of the world : Therefore man is called the other world, and the other Image of God, because he hach in himself All that is contained in the greater world, so that there remaineth nothing wh'ch is not found even truly and really in man himself, and all these things do perform the fame duries in him, as in the great world ; There are in him the four Elements, with the most true proprieties of their nature, and in him an ethereal body, the Chariot of the soul in proportion correfponding to th. Heayen : There are in him the vegetative life of Plants, the senses of animals, of celestial sairits, the Angelical reason, and the Divine understanding, :nd the true conjunRion, and divine possession of all thefe things flowing together into one. Herce in sacred Letters man is called every creature, and not onely man being made

another world doth comprehend all the parts thereof in him- se;f tut also doth receive and contain even God himself. Hence Xyst1zs the Pythagorian, faith, that the soul of man is the temple of God : which thing Parl alfo more OE exprelled, faying,ye are the Temple of God;8& the same th. lacredScripture restifiech in many places : Theref ore man 15 the most cx» press Image of God,feing man conteineth in himself all things which arc in God: but God by a certain eminency conteineth all chings through his power, & simply,as tie cause and begin- ning of all things; but he hath given this power to man. that he . should in like manner conrein all things, but by a certain at & composition,as the knot, tye,and bond of all things: Therefore man only rcjoyceth in this honor, that he hath a {1milt-» tude wich all, operation with all.and conversation with all: He Symbolizeth with che matter in a proper fubjeRt ; with the Elements in a fourfold body ; with Plants in a vegetative rertue; with animals in a sensitive faculty ; with the treavens in an Etherial spirit, and influx of the superior parts on the

inferiour ; wich the Angels in understanding and wildome ; £ with Of Occult Philosophy. Book 1 LI. 6 with God,in conteining all things : He is preserved with God, and the Intelligences,by faith and wisdome : with the heavens and heavenly things, by reason and discourse : with all Inferi. our things, by senle and Dominion : and aRteth with all, and hath power on all, even on God himself, by knowing and [o.- ving him;and as God knoweth all things,so also man can know all chings Intelligible, secing he hath tor an adequate ObjeR, Ens in general, or(as others say) Truth it self ; neither is there any thing found in man, nor any disposition, in which some. thing of divinity may not shine forth; neither is there any thing in God, which may not also be represented in man : Whosl. ever therefore shall know himself, (hall know all things in himself ; especially he (hall know God , according to whose Image he was made; he (hall know the world, the resem. blance of which he beareth ; he shall know all creatures, with whick he Symbolizeth; and what comfort he can have and ob. tain, from Stones, Plancs, Animals, Elements, Heavens, from Spirits, Angels,and every thing, and how all things may be hitted for all things, in their time, place, o1der,measure, proporti. on and Harmony, and can draw and bring to himsclf, even as a Loadstone Iron;

AndGeber in his summ of Alchimyteacheth, that no man can come to the perfeRion of this art, who shall not know the principles of ir in himself; but by how much the more eyery one {hall know himsclf, by so much he obtaineth the greater power of attraQting ir, and by so much operateth greater and more wondertull things, and will ascend to 0 o]reat perfeRion, that he is made the Son of God,and is tran(- formed into that Image which is God, and is united with him, which 1s not graunted to Angels, the world,or any creature, but ro man only, viz. tv have power to be made the Son of God, and to be uniced co him : but! man being united to God, all things which arc in man, ate united, clpccially his minde, then his spirits and animal powers, and vegetative faculty, and the Elements are to the matter, drawing with it selt even the body, whose form it hath been, leading it forth into a better condition, and an heavenly nature, even untill it be glorified into Immortality, And this which we have spo-

Book Þ Bf Of Occult Philosopby. ken is the peculiar gift of man, to whom this dignity of the ns divine image is proper, and common to no other creature : le But there are some T heologians, who make. those powers nd of mans memory, understanding , wilt, the image of the 0-" WW Divine trinity; and there are who going further, do place this | W I image not only in these three faculties which they call first as, | & WM but-lso in the second as; And as the memory representeth i Bl the father,the understanding the fon,the will the Holy Ghost ; \c- Wl Soalso the word produced from our understanding, and love nz WW fowing from our will , and the understanding it self having a [0- present objeR and producing it , do ser forth the son, spiric in WF 2nd father ; and the more mysterious Theol/ogians teach that ole moreover all our members do represent something in God m- whose image they bear ; and chat eyen in our passions we re» ith present God, bur by acertain Analogy : for in the holy word b- BW we read of the wrath, fury, repentance, complacency, love, | M i hatred, pleasure , deleRation, delight, mg of God, : q "it WM 2nd fuch like, and we have above spoken something of the

'ti- WM nembers of God , which may be congruent here ; Also Mer- * 13 WH cwins Trismegitns confessing the divine Trinity, describeth | t, WM i understanding, life and brightness, which elsewhere he | all WF clech the word,the minde and the spirit, and faith that man | the WW nide after the image of God,doth represent the same Trinity ; || eth Wl for there is in him an understanding minde, a verifying word, j eth WW :nd a spirit, asit were a Divine brigheness diffusing ic self on | nl WW them rogether : bur this is not to be undcrltood of the im, WM ccurall spicit which is the micdle by the which the re; Wl foul is uniced with the flcth and the body , by the which ; of WM the body liveth and aReth, and one member worketh on. | '0 WW :nother, of the which spirit we have spoken in the first book. his WW bur we here speak of che naturall spicic, which yer in some f fa” Wor is allv corporeall, notwithstanding it hath nor | 1it Wizrofse body, tangible and visible , bur a molt subtile body ; th Wind eafie ro be united with the mind viz. that superiour and.

Ul WF Divine one which is in us ; neither let any one wonder, if we PO* Wir that the rationall soul is that spirit, and a corporeall.ching,, | ken : : Or , or that it either hath or savoureth something of carporiety while it is in the body anduserh it as an instrument, if so be that ye shall understand , what, amongst the Platorists, tha Etheriall body of the foul, and chariot of the same may be; therefore Plorine and all the P/:ronists, after Trismegift, in like manner, place three things in man, which they call the $ypreme,lowest and middle : The Supreme 1s that Divine thing which they call che mind,or superiour portion, or illuminated intelle&. Aoses in Genesis calleth it the breath of life , viz, breath from God or his spirit inspired mto us; The lowelt is the Sensitive soul which they also callan Image : Pax/ the Apoltle nameth it the Animall man. The middle is the reasonable spirit knitting and tying together both extreams, viz. the Animal soul with the mind savouring of the nature of both extreams: yet it differeth from that Supream which is called the il[umi. nated intelleR, the mind, light and supream portion ; it dif. fereth also from the Animall soul, from the which, the Apoftl: teacheth us, that we ought to separate it,by the power of the word of God,saying,the word of God is lively and powerfull, more penetrating then a twoedged sword, peircing even to the dividing of the soul and spirit :

for as that supream portion never sinneth, never consenteth to evil, and alwayes t& fisteth errour and exhorteth to the belt things; so that inferior portion and Animall soul is alwayes overwhelmed in evil, n sin and concupiscence, and draweth to the worst things, df the which Pax! saith, I sec another Law in my members, leading me Captive ro the law of (in: The minde therefore the supream portion is never damned ;-but when its companions are to be punished, goeth away unhurt into its Original : But the spirit , which by Plotixus is called the reasonable sou), ser ing it is by its nature, free, and can according to his pleasure adhere to citker of them, if itconstantly adhere to the sv periour portion, is.at length united and beautifivd with ir, untill it be assumed into God : if it adhere unto the inferior tou), it is depraved, and becomes vitious, untill it be made a wicked spirit. But thus much concerning the mind and spirit : now [et

us fee concerning the speech or word, Mercarixs thinketh Fw 0 of the {ame value for immortality : for speech or word is 7 that without which nothing is done or can be done; for it is at the expression of the expressor and of the thing expressed ; £ and the speaking of the speaker, and that which speaketh, % is speech or word : and the conception of the conceiveg | * and that which conceiveth, is the word : and the writ- | w W ing of the writer and that which writerh, is the word : | 4d WM 2nd the forming of the former and that which formeth, is the 4 word; and the creation of the Creator, and that which createth he isthe word : and the doing of the doer, and that which is le WM done is the word : and the knowledge of him that knoweth rie W and the thing knowen is the word ; and every thing that 4 al W can be spoken is but a word,and its called equality: for it cars: WM ricth it self equally towards all; seeing that it is not one thing Nl- more then another,cqually bestowing on all, that they may if, WI be,that which they are,neicher more nor lesle ; and ir self being tl WI sensible, doth make it self and all things sensible, as light mahe WY keth it self & all things visible;therefore the word is called by all, WM 2ercrins the bright son of the mind ;

for the conception-by to Wl the which the _ conceiverth it self, is the intrinsecall word or. W generated from the mind viz. the knowledge of it self: re» WI But the extrinsecall and vocall word,is the of-spring and maniior Ml feltation of that word, and a spirit proceeding out of the in MI mouth with sound and voice, signifying something : but every voice of ours, speech and word unlcsle it be formed by the ad- WI voice of God, is mingled with the air and vanisheth ; bur the che Wl spiric and word of the Lord remaineth, life and sense accomons WI panying it; Therefore all our speech, words, spirit and voice Bur WY have no power in Magick, unless they be formed by the divine se WI word: & Ari/torle himself in his Meteors,and in the end of his sire MI Efbicks confessech, that there is not any vertue cither natural oc . (y- MW Dorall,unless through God ; & in his secret tenents,he afhirm« an- WJ *b char our understanding being good and sound can do very | much on the secrets of nature if so be that the influence of the ked MI Divine power be present, otherwise nothing at all : So also ; let | Our words can do very many miracles, if they be formed by this I the word of God, in which also our universall generation 19 pertgAed

Of Occult Philosophy. Book 11 1. perfeced, as say saith, by thy countenance O Lord we have conceived,as women rightly conceive by the countenance of their husbands,and have brought forth spiric. Hicher in some sort belongeth that which is delivered by the Gymmeosophisi of the Indians, viz. that Badda 3 prince of this opinion, Þrought forth a virgin out of his (ide ; and amoneglt the Ma» hametans there is a constant opinion, that many , whom in their tongues they call Nefe/ohls , are born by a certain oc- cult manner of Divine dispensation without carnall copulation, whose life is therefore-wonderfull and impaslible and as it were Angelical and all together supernaturall ; but these triffles we leave ; only the King Messias, the word of the fa. ther, made flesh, Christ Jesus hath revealed this secret , and will further manifelt it at a certain fulness of rime : therefore a mind very like to himself ( as Lazarillus sang in Crater of Hermes. ) God gave manreason that like dicties He might bring forth gods With capacity. O happy be that knows his worth,and how « He equall & unto the gods above ! T hey represse dangers,make diseases flir,

T hey give presages, and from mijery Deliver men, reward the good, and ill ( hastise, and so the will of God fulfill ; T hese are Disciples, and the sons of God Who are not born of the will of flesh, or of man, or of1 men{ruous woman, but of God : but it is an universall generation in which the Son is like the Father in all manner of {imilitude, andin the which, that which is begor is the same in specie with the begetter ; and this is the power of the word formed by the mind, and received into a subjeR rightly dif posed, as seed into the matrix for the generation ; but 1 fay disposed & rightly received; because that all are not partakers of the word after the same manner,burt others otherwise ; and these are the molt hidden secrets of nature which ought not to be further published. Book I I I. Of Occult Philosophy. of mans soul and through what means it 1s joyned to the body. He soul of man is a certain divine Light,created after the image of che word, the cause of causes and first example, nd the substance of God, figured by a seal whose CharaRer is the eternall word;also the soul of man is a certain divine sub. since , individuall and wholly present in every part of the body , so produced by an incorporeall Author , that it dependerh by the power of the Agent only, not by the bosome of the matter :

The soul is a substantiall number , uniform, conversive unto it self, and rationall, very far excelling all bodies and mareriall things ; the partition of which is not ac cording to the matter, nor proceeding from inferiour and xosscr things , but from the efficient cause : For ir is not a qunticative number, but removed {from all corporeall Laws, whence it is not divided nor mulciplyed by parts. Therefore the soul of man 1s a certain divine suostance,flowing from a divine fountain, carrying along with it felt number:-nor that difine one by the which the creator hath dilposed all things, but urational number by the which scerng ir hath a proportion to ll things,it can understand all chings: Yheretore mans soul be. ing such, according to the opinion of the P/atoxists, immediate. proceeding fromGod isjoyned by competent means to this rosser hody; whence firlt of all in its descent,it'is involved in a Celcstiall and acriall body, which they call the celestiall vehicle ofthe toul,orh« cs rhe chariot of the soul: Through this middle thing, by the command of God who is the center of the world, it is first infuled into. the middle point of the hearr, which is the center of mans body , and from thence it is diffifed through all che parts and members of his body , when ir pyneth his chariot to the naturall heat, being a spirit generated from the heart by heat ; by this it plungeth it self into the humours, by the which ic inherech in all che members, and ro ll these is made equally che nighest, although it be diffused Hh throubg

Of Occult Philosophy. Book I [+ through one to another ; even as the heat of fire adhereth molt I - nigh to the air and water,alchough it be transferred by the air Ml ? to the water ; thus it is manifest, how the immortal soul, by I © an immortall body, viz. an Erheriall vehicle, is included in a Ml Þ erofle and mortall body, but when by a disease or some mis- l chief, these midle things are dissolved or fail , then the soul Ml " it self by these middle things recolleReth it self, and floweth i " back into the heart which was the first receptacle of the soul; Ml * but the spirit of the heart failing, and heat being extinR, it} " leaveth him, and man dieth,and che soul flieth away with this Ml * Celestiall vehicle, and the Genius his keeper and the Demon Ml © follow it being gone forth, and carry it to the Judge, whereMl " sentence being pronounced , God quietly leadeth forth the 8 00d souls to glory : the evil the herce devill draggeth toll ? punishment. | 4 d Tg | — = What Divine gifts man receiveth from above, from the several Orders of the Intelligences and the heavens,

Y che seven Planets as it were by instzuments all power are diffused into man from the Supream fountain of py by Saturn a sublime contemplation & profound under anding, solidity of judgement, firm ipeculatiom, stability an an immoveable resolution : by 7piter, an unshaken prudence temperance, benignity, pie'y, modesty, Justice, Faith, Grace Religion, equity, clemency, royalty; by Cars , truth not to be terrified, constant courage and fortitude , a fet yent desire of anim-ity,the power of aQing and the praftic and an inconvertible vehemency of the mind. By ch: Sm nobilicy of mind, persp'cuty of imagination, the nature 0 knowledge and opinion , maturity, counsel), zeal, light 0 justice,reason and judgement distinguishing right trom wrong purging light ir. m the darkness of ignorance, the glory 0 truch fvund out,and charity the Queen of all vetues;by Ye | a terven Book 4 2p Of Occult Philosophy. i fervent love, molt sweet hope, the motion of desire, order, concupiscence , beauty » (weetnels , desire of encrealing and BY propagation of it self; by Mercury a piercing faich and beMW licf, clear reasoning, the vigour of interpreting and Pro- | Wl nouncing) eravity of speech, acuteness of wit, discourse of

exson , and the swift motions of the senses : by the Aoor 1 peace: making consonancy, fecundity,the power of generad of growing greater, of increasing and decreasing, and faith which being conver- ntin manifest and occult chings,yeeldeth direion ro all;also ling of the earth for the manner of life and ol 8's growth tO - self and others ; bur these influences are 0 principally drawn fore the face of God, who dispose the soul the sear of these vertues : but the planets dispose the body only giving a tracta= ble complexion proportionated and tempered for every z00d thing , and they are 3s it were rhe instruments of che Intelligences ; but God as the primary caule doth yeeld both he influence&1ncreale tO all. hey theretore who have fought ur the vercues and diverse disposiaons of the soul , do judge, thar they obtain diverse natures, by reason of the diversity of neans , by the which they have a passage tO as, and that these Culs are not joyned with the bodies themselves unless they be pre-portioned by these Stars ; Soina body bronght to a teMIapiter they think that the soul infused is tempe- «rand intelligence of Jupiter, and so of the h disposition if the soul work well in

this body , When Its purged and expiared, it recurnerh to that divine power and Man(ion,from whence it descended.Further- f Fon more from the Angelicall orders man 1s strengrhened with fan wonderfull vertues,viz.from the angels,that he may be 4 mel- f the mind of senger of the divine will and an interpreter 0 = l God ; from the f rchangels, chat he may rule over all beasts of rong the field, fill of the (c2, and fowls of the air , Over the which ry 0 command is given him 3 from the Principalities, that all things only ay be subdued to him,he comprehending the powers of all, -xven ind drawing all powers t0 himself by a certain force molt h 3 secret Of Occult Philosophy. Book 111, secret and supercelc{tiall ; From the Vertues, it receiveth power, by the which ir constantly fighting is strengthen. ed 3gainlt the enemies of truth, for the reward of which we run a race in this hfe ; from the powers apainlt the enemics of this carthly Tabernacle :- from the Dominations, it hath help by the which we can subje& any domestick enemy we carry along with us, and can obtain gur delired end. From the Thrones, we are knit together, and being colleQRed into our selves, we fix our memory on those eternall visions : From the Cherubins, is light vf mind, power of wisdom, very high plantasies and higures,by the which we are able to contemplate even the divine things ;

From the Seraphins, that by the perfect flame of love we may at length inhere in them : These are the degrees, thele the ladders, by the which men easily ascend to all kinds of powers by acer tain naturall connexion and chariot, according to the diveile dispolition of body and mind, and by the favour of the Starz, in the disposing of the body, and of the Intelligences ruling them , the nature of which che foul in its descenle purterh on, even 3s lipht the colour of the glafle, through which it passcth; the supream power of the Creator favouring, from whom i all good, and without which no good nor perfeR thing canbt obtained ; Therefore all those do labour in vain, wh trust ing only on the course of nature, 2nd the power and favour ot interiour things, do think to attain ro divine things ; and thotk who faining to haye a foot in the heavens, do endeayout t9 receive those things from the favour of the heavens , whid ought to be received from God 2alone; for these inferiout have, I mean animals, Herbs, (tones, metals, their powel s\ubservient to the heaven ; but the heaven from the Intell gences ; but these from God, in whom a!l things pre-exiltin the greatest power; as in man the little world there is not a member which hath not corresponderce with lome element,plant, intelligence, and with some measure and nume ration inthe Archetype : as we have shewen betore.

Book [ [ I. Of Occult Philosophy. How the superior Influences, seing. they are good by nature, are depraved in these inferior things, and are made causes of evil, ng every power and vertue is from above, from God, from the Intelligences and Stars, who can neither erre ner do evill, it is necessary, that all evill, and whatsoever is found disagreeing and diflonant in these inferiour] things, do proceed, not from the malice of the Influence, but from the evill disposition of the receiver; thus Chy/ipps rightly sang, T hey ao like fooles accuse the Gods falsly Make them the cause of all their misery, When as their folly hurts themselves ——» Hence'7-:piter calling to minde the case of gisthus lain by Orestes, by Homer in the counsel of the Gods, faith, Us Goas do men accuse ( what vice us this? ) Tobe the cant, fountain of what's amiss, when they themselves by their own wickedness Run into danger ——— When therefore the perversity of the subjeR receiveth the Influences of che perverse, or its debility cannot endure the efficacy of the superiors, then by the lnfluence of the heavens thus received into a matter full of discords, doth result something dissonant, deformed andevill ; yet the celestiall powers * alwaies remain good, which while they exist in themselves, and from the giver of light have their Influence by the holy Intelligences and the heavens, even till they (hall come to the Moon, their Influence is good, as it were in the first degree ; but then when it is received ira viler subjeRzit also is vilitied ; then also in respcR of the different nature of the recipient it 15 received afcer diverse manners, and by the qualities disagreeHh 3 | ins

Of Occult Philosophy. Book I 11. ing inthe same subje amongst themselves,it also ts varied and patiently suffreth in the subjeR'; whence from all comprehen. dc in the subjeR, at length some other thing doth result than that the Superiors send down ; therefore the hartfull quality in these Inferiors, .is far different from the influx of the hea. vens; and therefore as the distemperof the bleareyed, is not to be impated to the light, nor burnings to the fire, nor wounds to the sword ,nor fetters and Prisons to the Judge,bur to the evill disposed and offenders ; so neither is the fault of wicked ones to be cast on the celestial Influences : Therefore we being well disposed, the celestial influences cooperate all things for good; bur being evill disposed, and having for our fins, that divine good, which was in us, departed from us, all things work forevill : therefore the cause of all our evills is sinne, which is the disorder and distemper of our soul ; from the which then, rhus evilly governing, or falling down or declining from that which the celestial icfluences require, all things rebel, and are distempered for our destrution : then in mans body otherwise most cremperate and composed with most sweet Harmony, the distemper of the El:ments beginncth, cvill humors arise: and even the good being Gilordered and severed from one another, by a certain vicissitude both vex and torment the body :

then is a molt vehement diflonance perceived, either by superfluity or diminution, or some intrinseral accident, or by superfluous meat, whence superfluous humors are generated, and by the same cause infirmities follow ;yca the animal spirits,the bridle being broken, do fall to contention. Then the celestial influences, otherwise of themselves good, are made þurcfull ro us, even as the light of the sun to eyes 11] dispoled : Then Satrrn darceth down anguish, tediousnes, melancholy, madnes, fadnes, obstinacy, rigidnes, blasphemy , desperation.lying, Apparations,affrightments, walkings of the dead, stirrings of Duvels : Jupiter then {:rdeth down covetousnes, evill occasions ro get wealth and tyranny : Asars, furious wrath, prophane arrogancy, violent boldness, fierce stubbornnes : but the Sx» imperious pride, and inlatiable ambition ; Yen, the deceits of concupiscence, lascivious

Book [ [. Of Occult Philosophy. [ascivious loves and filthy lusts : Asercary deceits, cousenages, lyes, subtile desires of evill, propensity to sin ; The Hoon the inconstant progress of all things, and whatsoever is contrary to mans nature:and by this means man himself by reason of his unlikeness with the heavenly things receiverh hurt, whence he onght to reap benefic:by reason of the same dissonancy with the heavenly things ( as Prec/us saith.) men also are subjeRed even to wicked spirits who as the officers of God do discharge themselves in punishing them: Then do they suffer grievances by evill spirits, even untill they are againexpiated by due purgations, and man returneth to a divine nature:therefore an excellent Mazitian can prohidite manymischifes about to fall on him from the disposition of the Stars, when he foreknoweth their nature by preventing,raking heed, and defending, least they should meer him, and least an il] disposed subjzR, as we have faid,should receive hurt whence it ought to reap benefit. T hat on every man a divine Charatter u imprinted, by the vertne of which man can attain the Working of miracles, Y no small experience it is found that a certain power of ruling and predominating is implanted in man by nature;

for ( Pliny testitiech ) that an Elephant meeting a man wandring in adefart. is reported co shew himself gentle and courteous,and toshew the way to him; and the same creature also is said, before he i. :th mango tremble, to stand still, ro look abour, to quake at the steps of man, for fearlof treachery : in like manner the Tiger the most fierce of all beasts, at the sight of man doth remove her yong ones; and more of this kinde we read in divers authors, who have writ great volumes of creatares; but from whence do these animals know, that man is to be feared, whom they never saw : and if they have s.en and known, whence do they fear.him seeing they do excell-hin i1 greatnes, force and swifrnes > what is this nature of man, striking this terror 0n wild beasts > all the HistoriograHh 4 phers Of Occult Philosophy. Book 1 LI, phers of animals do finde out and grant this, but have left to others to teach and prove it.Concerning this therefore Apollo. nius Tyanews ( as we read in Philostartus ) seeing a child lead. ing an huge Elephant, answered Dam asking him, whence came that obedience of so huge a Creature to the little child: That it was from a certain aQtive terror, implanted in man by his creator, which inferiour creatures and all animals percetving do fear and reverence man, which 1s as it were 4 Lerrifiing CharaQer, and a seal of God imprinted on man, by the which every thing is subje& to him, and acknowledges him superior, whither'it be servant or animal.

For otherwile neither could a child rule his herd and Elephants, neither could a King terrify his people, nor the Judge the guilty. Therefore this Characer is imprinted on man trom the divine [4ea which che Cabalists of the Hebrew call Pahid yy and the Ictt hand or sword of God: furthermore man hath not only 1 scal by the which he is feared, but also by the which he is be loved, the 7dea of which in the divine numerations is called He/ed 10pp1 which s1gnifieth Clemency , & the right hand and Scepter of God : from these divine numerations, by the in. telligences and Stars, Seals and CharaRers are imprinted on us to every one according to his capacity and purity : Which signes the first man cr22ted, without doubt did possess in all integrity and Zalne 5, when all creatures being attraRted by secret gentlenes, and subjeRed by terror, came to him asto their lord, that he might pive them names : but after the (in of prevarication he fell from that dignity with all his posterity ; yet that CharaQter is not all together extinR in us, Bat by how much every one'is laden with sin, by so much he is farther oft from these divine CharaRers and receiveth lels of them ; and whence he onght to receive frendship and reverence, he falleth into the slavery and terror of others, both of animals and also men and devils: which Caiz perceiving feared, saying to God, every one who findeth me, will killme; for he feared beasts and devils, not only men, who were very few ; but inthe old times, many men who lived innocently, a very good life, as yet did enjoy that ob. diene

Book [ IT. Of Occult Philosophy, and power, as Sawp/on, David and Daniel over the Lions, E1;. sa over the Bear, ,Paul over the Viper?; and many eAvchorites lived in the deserts, in Caves and Dens of wild beasts, not fearing, nor receiving any hurt ; for as by fin that divine CharaRter is obscured, so lin being purged and expiated, it a2ain more and more shineth forth, What concerning man after death, diverse Opinions. N generall it is appointed for all men once to dye; death is facall to all ; but one is naturall, another violent, another voluntarily received, another inflited by humane lawes for offences, or by God for (in, that they seem not to have rendred a due to nature, but a punishment for fins ; which ( as the Hebrew Masters saith } God remitteth to none ; Whence the Assembly delivered ro Ezechiah, that after the house of the SanAuary was pulled down, although there remained not any order of judiciary execution, yet there should _ fold kind of punishment by the which-they might be condemned, that no man guilty of death should escape without retaliation ; for he which had deserved to be stoned to death, was, God dispensing, either cast down headlong from the house, or trodden in peeces by wild beasts, or overwhelmed by ruine or fall ; but he which had deserved tobe burned, was either consumed by burnings, or finished his life either by venemous bitings, or stings of a serpent,or by poyson ;

but he which should dye by the (word, was killed either by the vic = lence of the (urisdition, or by the tumult of the people or ion, or by the treachery of thieves ; he that ought to be hanged, was suffocated either in- the waters, or extinguished by some other strangling punishment ; and by the ground of this doQrine , that great Origen supposed} the Gospel of Christ to be declared, He whe uteth the swordshall perrish by ivord. Moreover the Erthnick Philosophers pronounced that xetaliation

Of Occult Philosopby. = Book 111, retaliation of this kinde is Adrastia, viz. an inevitable power of divine laws, by the which in courses to come, is recompensed to every one according to the reason and merits of his for. mer life; so 'as he who untastly ruled in the former life, in the other life should relapse into a servile {tate;he which hath pol. luted his hands with blood, should be compelled to undergo retaliation ; he that lived a brutish life, should be precipitz red and revolved into a brutish body ; of these things F/otiny writeth in his book of che proper Geniz« of every one ; ay. ing, whosoever have kept humane propricty, do again aril men : but whosoever have used sense only, do return brute animals : yet so, as those who use sense especially together with wrath, do arise wild beasts ; but whosoever use sense by .concupiscence and pleasure, do return leacherous and gluttenous beasts : but if they shall live, not by sense together with them,so much as by the degeneration of sense, plants growup again with chem;for the vitals only, or chiefly, are living ;&all their care was that they might be curned into plants. Buc they

= - I —- ©. 2 —" x; _ w_d« ._ which have lived being too much allured by musick, not being Ml - depraved in other things, are born again musical animals; w. 1 they which have raigned without reason, become Eagles,unles p they have been tainted with any wickedness. But he which : hath lived civilly and vertuously,returnes a man. And Solow Wl © himself in the Proverbs calls man sometimes a Lion, Tiger, n Bear, a Boare. Sometimes a Hare, ahunting dog, a Cory; A sometirhes a Pismire, a Hedghog, a Serpent, a Spider ; some- n times an Eagle, a Stork, a Cock, or any other bird, and many such as these. But the Cabalits of the Hebrews do not admit 4 thar souls are turned into brutes; Yet they do not deny but thar they that have wholly lost their reason, shall in an other Ik lite be left to a brutish affeRion and imagination : they aslert also that souls are revolved hither thrice, and no more; because this number seems sufficiently to suffice for the purgaton of fins, according to that of Fob, He hath delivered Ty soul that it should not proceed co death, but should live, and and lee the light. Behold all chesc things doth God work three times though each, that he might reduce their souls from corruption,

Book 1 IT. Of Occult Philosophy. = ruption, and illuminate them with the light of the living. Bur now let us see what the Ancients opinion is, concerning the dead. When man dies, his body returnes into the earth, from which it was taken : the spirit returnes to the heavens, from whence,it descended, as faith the Preacher, The body returnes to the earth from whence it was,& the spirit returnes co God that gave it ; which Zacretie hath expressed in these verses; what came from earth to earth returnes again ; What came from God, returnes from whence it came, But Ov:d expresieth it better in these verses. Fokr things of man there are; Spirit, Soul, Ghost , Fles; These fonr fowre places keep and do posess. The earth covers flesh, the Ghost hovers o're the grave. Orcus hath the soul, Stars do-the spirit crave ; The flesh being forsaken, & the body being defun& of life,is called a dead Carkass; Which as say the divines of the Hebrews, sleftin the power of the Demon Zaxzel, of whom it is said in the Scripture, Thou soalt eat dust all thy daies ; and elswhete, The dust of the earth is hs bread, Now man was created of the dult of the earth, whence also that Demon is alled the lord of flesh, and blood, whilest the body is nor apiated and sanRified with due solemnities. Hence not withqut cause the Ancients ordained expiations of Carkasles, thac thac which was unclean might be sprinkled with holy water, rerfumed with incense, be conjured with sacred orations, ave lights ser by, as long as it was above ground, and then ulengch be buried ina holy place.