Three Books of Occult Philosophy (De occulta philosophia)

Bur our Lord Tefus Christ the true high priest concluded all sacrifices in bread and wine only, as in the primary substance of mans meat, needing further the offering up of no animaks, nor other things, or the effusion of blood, in which we may be cleansed, being perfeAaly cleansed in his blood. There were also amongst the ef gyptians sxhundred sixty six kinds of sactifices ; for they did appoynt divine honors, andholy sacrifices to cach Far, and planet, because they were divine animals

partaking of an intelleAual soul and a divine mind ; whence they say that the stars being humbly prayed unto, do hear our prayer, and bestow celestial gifts, not so much by any natural agreement, as by their own free will. And this is that which Tamblicas faith, that celeftial bodies, and the dieties of the world have certain divine and superior powers in themselves, as alfo natural and inferior, which Orphens calls the keyes to open and shut; and that by those we are bound to the fatall influencies, but by these to looke ns from fate, Whence SS Atm = = 2 © I LES. LL ESE | oo, aid © an — ay ao A a > ov A a a ay rr &Þ FI—y hs a a... em ect. — ————... ll. dtd. erect k ifany misfortune hang over any one from Satwry, or from Mars, the Magicians command that he mult not forthwith fly to Zxpiter, or Venns, but to Satarn or Mars themselves, So that Aprleian P/yche who was persecuted by YVenxe for e. qualling her in deauty, was forced to importune for favor, not from (eres, or 74ne, but from Venzs her self, Now they did sacrifice to each star with things belonging to them ; to the

Cock, a Swan, a Bull ; to YVeans with her animals, as a Dove, or turtle, and by her plants,as Vervain ; as F3rgs/lings, ——— Water bring out With garlanas soft the altay round about Compass,and burn fat boughs and frankincense T hats strong and pure —— Moreover the Magicians when they made any confe&ion either natural, or arcificial, belonging to any star, this did they afterward religiously offer, and sacrifice to the same star, receiving not so much a natural vertue from the influence Ps thereof being oppottunly received,as by that religious oblationreceiving it drvinely confirmed and stronger. For the oblation of any thing, when it is offered roGod aster aright manner, that thing is sanified by God by the oþlation as is a sacrifice, and is made part thereof. Moreover to the celestial and ethecial Gods white sacrifices were offered ; but to the terrc(tial orinfernal, black : bur to the terrestial upon the altars, bur to the infernal in ditches; to the acrial and watery flying things : Bur to these white, to these black. Finally, to ail the Gods and Demons besides terrestial and infernal, flying things were offered, but to those only four-footed animals, for like rejoyceth in like, Of these only which were offered to the celestial, and etherial, it is lawfull to eat, the extream parts being reserved for God, but of the other not. Now all these the Oracle of «polo hath expressed in these verses,

Mm 4 A three- Of Occult Philosophy. Book 111. eA threefold sacrifice to th Gods above, White must be slain for them ; for them below T hreefold also, but black for them ; withall With opeu altars Goas celestial Are taken, when thy infernal Gods require Pits embru 4 with black blood, and fill awith mire; And are not pleas'd but with a sacrifice T hat's buried; but of th aire the adieties Delight in honey, and in Wines mosk clear, And that on altars kindled be the fire, Regnire, With flying sacrifice, and white ; Bur of the earth the aieties delight T hat earthly bodies shonld with frankinsen/e And wafers offered be in reverence. Brut for the Gods that rule the seathou must T hy sacrifices lay on the sea coasts, And on the waves cast the Whole animal. But to the dieties celestial Give th* extream parts,and them consume With fire; What then remains tho mist if they desire Eat 1p, and let the air with vapors thick Ara sweet smelling drop These doth Porphyry make mention of in his book of anlwers, to whom the rest afsent. For they say that these sacrifices are certain natural Mediums betwixt the Gods and men ; which A4r:i/torle affirming faith, that to sacrificc to God is in a man naturally. They are therefore they say, Mediums, which savor of the nature of both, and represent divine things analogically, and have with the diety to whom they are offered, certain convenient anlogies, but so occult that a mans understanding can scarce conceive of them, which God, ard the Diertes require in/particularfor our expiation with which the celestial vertues are pleased, and withhold themselves from execu:10n of the punishment which our sins deserve. And these are ( as Orpheus calls them ) keys which open the gate of

Book Il. Of Occult Philoophy. of the elements and the heavens, that by them a man may ascend to the supercelestials ; and the intelligences of the heavens, and the demons of the elements may descend to him. Now men that are perfe& , and truly Religious need them not, but only they, who ( saith Ty;/megistue ) being fallen into disorder, are made the servants of the heavens and creatures ; who because they are subjeted to the heavens, therefore think they may be corroborated by the favour of the celestiall vertue, uncill chey flying higher be acquitted-from their presidency,and become more sublime then they. What imprecations, and rites the ancients Were Wont to use in sacrifices, and oblations. Ow let us see what imprecations they did joyn to oblations, and sacrifices; For he that did offer any sacrifice to God, did 1ay these, or the like things : I thy servant do offer and sacrifice these things to thee ; I confesle that thou a the author of all sanity, and I call upon thee to sanRifie this oblation , that thou wouldst pour upon it the vertue of thy high and excellent spirit, that by it we may obtain what we ask for, Moreover also as this thing presemt by any ob. Jations is made thine, asto live, or dieto thee, so allo ler me be made thine who by this oblation , and communion, by this thing which I come to offer, and facrifice ro thee, profess to be one of thy family, and worshippers. Besides in offerings it was said, As that animal. is in:my- power tobe slain, if I pleased, or to be saved : soir isin thy power to

take away in wrath, or to give in love that which. we desire, Lastly, when for expiation , or the avoyding of any evil,. any sacrifice was to be made, it was said,-As that animall dies in my hand, so die all vieeinme, also all unckanness, or so let die and be' annihilated fuch -or such an evil , or dis- commodity. Also, As the blood of this animal is poured forth "Of Occulr Philoseply. Book 111 out of its body, so let all vice and uncleannels low out from me.In sacrifices laid on the altarto be _ it was said, as this oblation is consumed by this present fire, so that nothing remains of it ; so let all evil be consumed in me, or ler such tf such an evil which we would r<pell and avoyd be consumed. It was also a custom when imprecation was made,to touch the altar with the hands of all those for whom such a sacrifice was made,or of them who did desire to be partakers of ir, because prayer only cannot prevail,unless he that prayes touckerh the alcar with his hands;whence in Virgs/, T hose that in these words pray, and altar toxch Th omnipotent doth hear —— —— | And elswhere,

7 touch the altars, and the middle fires, end the Dieties beseech. a — tt. — * . — hs hs FY ht Ry = Bow these things must be performed, as to Ged, [0 to inferionr F'7 Adoration therefore, oblation, or sacrifice, deptrecation , invocation, are differenced thus , v3z. either because they are made to God only , or to inferiour dieties, as angels, Scars, Heroes. In these therefore such rules are to be observed , that when any prayer is to be offered to God alone forthe obtaining of any efteRt, ir must be done with the commemoration of some work, miracle, sacrament, or promile , taken somewhere out of scripture ; as if there be a deprecation made for the deftruRion of enemies, let it be commemorated that God destroyed the Giants in the deluge of waters, and the builders of Babe! in the confusion of ronpues, Sodom, and Gomorrha in'raining of fire, the host of Pharoah inthe Red-fea, and the like ; adding to mo some malediRion out of the P/a/ms, or such as may be gathered out of other places of scripture. In like manner when we are to deprecare against dangers of waters, let us commemorate the saving of Noah in the flood ; the paslin of the children of 1/rael throngh the Red-sea , and Chrif walking dryshod upon the waters, and saving a (hip from sbipwrack, commanding the winds and waves, and liftin up Peter sinking in the waters of the sea, and such like.

Bur if a prayer be neceflary for obtaining Oracles, or dreames, whether it be to God, Angels, or Heroes , there are many laces offer themselves out of che old testament, where God is said to talk with men, promiliag in very many places Presages, and Revelations, besides rhe propheticall dreams of Jacob, Toseph, Pharoah , Daniel , Nebuchad-nezzer , in the old Testament, and the Revelation of 7ohr., Pani, in the new; also of holy Magicians, as Helens, Constantine and Charles ; also of later Prophers,as MMetbedins, Cyrillns, 7oachim, Merlin, Brigitts, Mechtindjs, Huldegards, the dietics of whom being piously invocated, render us oftentimes partakers of divine Revelations. Moreover we must invocate the sacred names of God , bur those especially , which are fignificative of the thing delired, or any way applicable to it ; as for the deftrution of enemies we must invocate the name of Gods wrath , of the revenge of God , fear of God, justice of God, fortitude of God : bur for the avoiding of any danger we must invocate the names of pity, defence, salvation , goodness, and the like. Moreover we must petition for and to the cffeRers of the thing desired,v:iz. such an Angel, Star or Heroe on whom that ofce lies ; but observing that our invocation on them mult be made with due number, weight, and measure , and according tothe rules delivered concerning inchantments. For betwixt these there is no difference, but thatinchantments are such as affeR our mind , dif. poling the Passions thereof into a conformity to certain dieties; but prayers are suchas are exhibiced to any diety by way of worship,and veneration;and from the same root also may the manner of consecrations be taken , of which we shall in rhe next place speak, CHAP.

Of Occult Philosopby. Book I LT. ' Of (ansecrations,and their manner, Onsecration is a lifting up of experiments, by which a spirituall soul, being drawn by proportion and conformity,is infused intro the matter of our works according to the tradition of Magiciall art rightly and lawfully prepared, and our work is yivitied by the spirit of understanding. The efficacy of consecrations is perfeRed by two things especially, viz the vertue of the person himself consecrating , and the vercue of the prayer it self. In the person himself is required holinesse of life, and a power to consecrate ; the former, nature and desert perform; the latter is acquired by imitation, and dignificarion , of which we have spoken elsewhere. Then it is necessary that he chat facrificerh must know this vertue and power in himself, with a firm and undoubred faith. Now what things are required in prayer, are thele. There is also a certain power of sanctifying placed in it by God, as if it be so ordained of God for this or that very thing ( of which sort we read of many in the holy writ ) or insticuted to this or that thing , by the vertue of the holy ghost, according to the ordination of the Church , of which sort are many every where extant : or this holiness is in rbe prayer it selfe, not by vertue of instixation , but of the commemoration of sacred things., as of facred letters , histories , miracles, works, «ffe&s, favours, promises, sacraments and such sacramentall things, which shall seem to cohere with the thing to be consecrated, cither properly,or im properly or analogically.

And of these we shall now give some examples, by which a way ealily may be laid open tothe whole consideration of it. So in the CONEreng of - water there is this commemoration made, viz. becaule God placed the firmamenc in the midcl: CF waters ; because in the middle of the earthly paradise he made a holy fountain, from which through four rivers the whole earth is watered : because he made the waters an in- {trument of his justice , in the deRryRion of the Giants, by th

Book LIT. Of Occult Philosoply. the generall deluge over the whole earth : and in the destryAion of the Army of Pharaoh in the Red sea, and because he led the people dry-shod through the middle of the Red sea, and through the middle of Jordan, and becaule he brough: water miraculously out of a rock of the wilderness, and brought forth a fountain of living water out of the jaw bone of an asse at the prayers of Sampson, and because he appointed the waters as an instrument of his pity, and of salvation tor remission of (ins : and because Chrilt being baptized in Jordan, purified and sanAliftied the waters ; and the like also by invocating divine names sutable to these things, as when God is called a living fountain, living water, a living river. In like manner in consecration of fire, let there be a commemoration that God created the fire to be an instrument of his justice for punishment, revenge, purgation of (ins, and when he comes to judge the world he wil command burnIng to go before; and he appeared to Moses ina burning buih, went before the children of 1/rae/ in a pillar of tire,and commanded that inextinguithable fire should be kept in the tabernacle of the Covenant, & kept tire unextinguithed under the water, Allo we mult ule such divine names as offer themlelves, as because God is a consuming tire, and a melting fire :

and such as are proper to these, as the shining of God, the light of God, the brightneis of God,and such like. So in the contecration of 011 such solemnities must be commemorated as belong to these,as in Exodus the oil of union & (weet perfumes and sacred names sutable ro these,such as is the name { bri/?, which lignifties annoinced, and such as this, and that in the Apocalyps concerning the two olive trees diltilling lantified vil inro lamps burning in the presence of God, So in tte consecration of places let there be commemoration made of mount S$:zai, of the Tabernacle of the Covenant, of the [antftitm {[anftorum, the temple of So/om07;,and of the sanRihcation of the kill Golgothathrough the myltery of the paslion of Ch::!t, and ct the t:c1d which was bought with the price of Chrilts blood;allo of mount Tabor, where the transhguration and aicerit :nto heaven

Was. Sacred names also being utcd as of the place of God, | [he Of Occult Philosophy Book I LI, the throne of God, the chair of God, the tabernacle of God, the altar of God, the seat of God, .and the habitation of God, and of such like. After the same manner we mult proceed in the benediAion of other chrngs,by enquiring into holy write by divine names, and profcssion of Religion for such things which may seem to be after a manner sutable to this or that thing. As for example, if there be a paper, or 1 book having some of the mysteries which we (hould comemorate , as the tables of the ten commandments given to Moses on mount $ixas , and the sanRification of the law, and of the Prophers , and Scriptures promulgated by the holy fpirit : and let the divine names of the-cestament of God, the book of God, the book of life,the knowledge of God , the wildom of God, and of such like be commemorated. $o if 1 {word be to be consecrated, we may remember out of the second of Aaccabees there was a tword sent from God to Zndas Macchabens, that he should destroy the children of //- racls enemies : also that in the prophets, Take unto you two edged swords; also in the Gospel, coats being sold, swords must be bought; atid in the history of David an Angel w:s seen hiding a bloody sword ;

and many such like we shall find in the Prophets, and e<Apecalyps, as allo the sacred names of the sword of God, the rod of God, the staff of God, the vengeance of God, and such like. And now ler these things which have: been exemplified concerning reall consecrations, and benediRions suthce : by which personat{ consecrations, and beneditions may ealily be understood, But there is yet another powerfull and efficacious rite of consecrating , and expiating, which is of the kinds of superstitious, iz: When the rite of any sacrament is transsamed to another thing,which is intended to be consecrated, or expiated, as the rite of baptisme, confirmation, funerall, and such like. Moreover we mult know, that a vow, oblation, and sacrifice; have a certain power of consecration, as well reall as personall, as the things or persons are vowed or oftered.

Book I IT. Of Occult Philoseply: | 11 hat things may be called holy, What consecrate4,and how the (e become so betwixt us and the Dieties; and of sacred times. Ny those things are called sacred, which are made holy by the gods themselves, or their Demons, being ( as 1 may say ) dedicated to us by the gods themselves. By this account we call Demons holy , because in them God dwels, whose name they are often said ro bear. Whence it is read in Exodus : I will send my Angel who shall go before thee ; observe him , neither think that he is to be despised, because my name is in him. So also mysteries are called sacred. For a mystery is that which hath a holy and an occult yertue, and favour given by the gods or Demons, or despensed by the most high God himself ; such as are those sacred names and CharaQers , which have been aboye spoken of. So the crosle is called holy and mysterious , being made so by the passion of Tesus Christ. Hence also certain prayers are called holy, and mylticall which are not instituted by the devotion of man, but by divine Revelation, as we read in the Gospel thar Christ instituted the Lords Prayer. In like manner certain confeRions are called holy, into which God hath put the especiall beam of his vertue, as we read in Exeaw of the sweet perfume, and oil of anointing, and as with us there is ; a sacred fountain, and a sacred ointment ; There is also ano-

ther kind of holiness, whereby we call those things holy which are dedicated and consecrated by men to God , as vows, and sacrifices, of which we have spoken already : But Cesar With a tripple triumph brought. Into the City Rome.as most devort, Did dedicate unto the Italian gods An immortall Von -——— And — —— Cr” ” Book I LT. And Ovid in his Metamorphofs (ings thus, A feast Was kept, wherein «/£aciaes For Cicnus death with heifers blood did please Propitions Pallas, when the entralls laid On 0h altars, to the Gods convaid An acceptable smell ; a part adarest To sacred use, the board receiv'd the rest, In like manner the representations, resemblances, Idols, Statues, Images, Pires, made after the s1militudes of the Gods,or dedicated to them, are called sacred, even as Orphes fingeth in his hymn to Lycian Verus, T he chieftains that the sacred things prote@? Of our country, aid for our town cre? A Sacred Statue Hence divine P1ato in his eleventh book of Lawes, commanded that the facred Images and Statues of the Gods {hould be. honoured, not for themselves, but because they represent the Gods to us, even as the ancients did worship that Image of 7apiter, thus interpreting it: for in that he bares the resemblance of a man, was signified that he is a mind which produceth al] things by his seminary powerzhe is fergned toi, that his immutable and constant power might be expresled ;

he hath the upper parts bare and naked, because he 1s manifest to the intelligences and the superiors; but the Jower parts are covered, because he 1s hid from the inferior creatures: he holdeth a scepter in his lcfr hand, because in these parts of the body the molt spiritual habitation of life is found. For the Creator of the intelleR is the King and the vivifying spirit of the world ; but in his right hand he holdeth forth both an Eagle and viRtory; the one, because he is the Lord re a

BookIll, Of Occult Philosophy. © all che Gods, as the Eagle 1s of other birds; the other, be. cause all chings are subje@ to him ; in like manner we also reverence the Image bf a Lamb, because it representeth Christ, znd the piftute of a Dove,becaule it signifieth the holy Ghost, and the forms of a Lion, Oxe, Eagle, and a man, signifying the Evangelists, and such like things, which we find exprelsed in the Revelations of the Prophets, and in divers places of the holy Scripture:moreover those things confec to the like reyelations and dreams,and therefore are called sacred pictures ; there are also sacred rites and holy observations, which are made for the reverencing of the Gods, and rehgion, viz. devout geltures, genuflextons, uncoverings of the head, wash» ings, sprinklings of Holy water, perfumes, exterior expiations, humble processions, and exterior Ornaments for divine praises, as musical Harmony , burning of wax candles and lights, ringing of bells, the adorning ob Temples, Alcars and Images, in all which there is required asupream and special reverence and comeliness ; wherefore there are used for these things, the most excellent, molt beautifull and pretious things, as gold, filver,pretious stones, and fach like : which reverences and exterior rites are as it were lessons and invitationsto spiritual sacred things, for the obtaining the bounty of the Gods ;

concerning whuch Proserpiza beareth. witnels in thele verses, | Who ever did the brazen statues sught, T he yellow. gifts. of gold,: or filver white, Who would not wonder, and not (ay that these eAre of the Goas The prielts also are called sacred, and the ministers of che divine powers,and Gods,and they themselves being consecrated do both administer all rhe holy things, and also consecrate them, whence ZLucay. T he consecrated priests, to whom great power Ot Occult Philosophy. Book I 11. And Virgil faith of Helenss the priest of Apollo, He praies for peace of ti» Goas, and doth unloose TheGurl.nds of his sacred head -—— Those holy rites are as it were certain agreements be- twixt the Gods and us, exhibited with praise, reverence or obedience, by the means of which we very oft obtain some wonderfui] vertue from that divine power, on whom such reverence is bestowed; so there are sacred Hymns, Sermons, Exorciimes, Incantations, and words, which are compounded and dedicated for the praises, and divine services of the Gods, whence,Orphens in a verse composed for the itars, saith. with Holy words, now on the Gods I call, Ard the primitive Church did use certain holy incantations agairist diicases and tempests, which we either pronounce, praying to some divine powers, or also sometimes carrying them along withus,written and hanged on our neck, or bound ro us, we obtain very oft some power from such a Saint, which men very much admire ;

by this means also there are sacred names, figures, CharaRers, and seals, which contemplative men, in purity of mind, tor their secret vows, have devoted, dedicated and consecrated tothe worship of God ; which things truly, if any man afterward shall pronounce with the same purity of mind, with the which they were h1!! ;r{titured, he shall in like manner do miracles; further allo, the manner and rules delivered by the first irstituror must be ob!erved, for they who are ignorant of these. thin.os, loose their labor, and work in vain; Thus not only by batbarous words, but also by Hebrew, eA'gyptian, Greek, Latine, and the names of other languages, being devored to God, ard attr buited and dedicated to his essence, power or oj eration, Wwe 4 m.times do wonders; fuch namcs there are in JambiiCits 3 vis Ofyris, Felon, Emeph, Pth.1, Epies, Amun ; fon Plato

Book IlI, Of Occult Philosopty. Plato,and amongst the Greeks,.7 n'7 2:7: so the Greeks calt vpiter 75:2 4 7% 455 Which (ignifieth to live,because he giveth life to all things;inlike manner aiz whichsignifieth through, be. causethrough him are all things made,so « %a7?»,which figni. fieth Immortal; so amongst the Latines he is called Z»piter,as it were an adjuvant father, and such like, and also certain names are devoted to men, as Emtych;s, Sofia, T heophilas, that is, prosperous, servant, dearto God. In like manner certain materiall things receive no little sanity and vertue by consecration, especially if done by a pricst. as we fee those waxen seals, in which are imprinted the figure of Lambs, to receive vertue by the benedition of the Romane High priest, again(t lightnings and tempests, that they cannot hurt those who carry them,for a divinevertue is inspired intoImages thus consecrated, and ts contained in them, as it were ina certain facred Letter, which hath the Image of God; the like vertue those holy waxed lights receive at Easter, and at the fealt of the pu. tifcation of the virgins ; in like mannec bells by consecration and benediQtion receive vertue, that they drive away and restrain lighrnings and tempests, that they hurt not in those places where their founds are heard ; in I:ke manner salt and water, by their benediRions and exorcismes receive power to chase and drive away evill spirits; and chus in things of this kind, there are allo sacred times alwaics observed by the nations of every religion with very great reverence, which are either commanded that we shou!d {andify by the Gods themselves, or are dedicated ro them dy our fore-fathers and Elders, for the commemoration of sume benefit received of the Gods, and for a perpetual Thank igiving.

i hus the Hebrews have received their Sabbaths, and the Heathens their holydaies, and we the solemn dayes of our holy rites, alwates to be reverenced with the Highelt solemnity; there are allo times contrary to these, which they call penitential, and we black dayes, because that in those daics the commonwealth hath fufe fercd some notable blow,and calamity,of which sort amongst the Romans was the day before the fourth nones of Angy/f, because that on that day they _ that extraordinary bluw n 2 at

— — ETC ImUew me SOR” Of Occult Philosophy. Book 111. at the Battle of Cena. In like manner all Postriduan daies are called black dayes, because that most commonly battles succeeded ill on these dayes : So amongsit the Jews the black dayes are the seventeenth day of 7r»e, because on that day Moses brake the Tables, Manasses ereaed an Idol in the Santtum Sauttorum, & the walls of Fernsulem are supposed 0 have been pulled downby their Enemies ; likewise the ninth oi 7uly is a black-day with them, because on that day the de- !truRtions of both the Temples happened, by this reason they are called /#gyptizu dayes, in the old time observed by thc A gyptians, andevery Nation by this way may eastly make a like calcnlation of days fortunate or unfortunate to them, and the Magicians command that these holy and religious dates be observed no lets then the planetary daies, and the celc(tial dispositions ; for they aftim that they are far more efhcacious, especially to obtain spiritual and divine vertues, because that their vercue is not from the Elements and celestial bodies, but descendeth from the intelligible and supercelestia] world,and being helped bythe common suffrages of the Saints, 15 not infringed by any adverse disposition of- the heaven], bodies, nor frustrated by the corruptible contagion of the Elements, if so be that firm belief and. religious worthip be not wanting, that is, joyned with fear and trembling .for rclIigion properly hosdeth forth thus much ; Hence thole dates are called religious, which to violate is a sin, which if we carefully observe, we fear not any great mischief, which we may do, if wedo otherwile.

Of certain Religions observations, ceremonies, and rites of perfJumings, unttions, andsuchlike, VV Holoever therefore thou art, who dilirest to operate in this faculty, in the firlt place implore God the Father being one, that thou also mailt be one wosthy of his Book I11. Of Occult Philosophy. wy favour, be clean, within and without, in a clean place, be. cause it is written in Leviticus, Every man who shall approach those things which are consecrated, in whom there is uncleanness, (hall perish before the Lord ; Therefore wash your selves oft, and at the {daies appointed, according to the mylteries of number, put on clean clothes,and abstain from all uncleanness, pollution, and lust ; for the Gods will not hear that man ( as Porphyry faith ) who hath not abstained many dayes from venereous Affts ; Be not thou coupled to a polluted or menstruous woman, neither to her who hath the Hemorhoides,touch not an unclean thing ; nor a'Carkals, whence Porphyry faith, whosoever shall touch a dead man, may not approach the Oracles, perhaps, because that by a certain affinity of the funeral ill odour, the mind is corrupted and made unfic to receive divine influences ; Thou shalt wash, and anoynr, and perfume they self, and (halt offer sacrifices ; for God ac- | cepteth for a most sweet odour those things which are offered to him by a man purified and well disposed, and together with that perfume condescendeth to your prayer and oblation, as the Psalmist singeth ;

Let my prayer, O Lord, be direfted to thee, as incense in thy sight ; Moreover, the soul being the offspring and Image ot God himself, is delighted in these per- - fumes and odours, receiving them by those nostrils, by the es which it {If also entred into this corporeal man, and by the A which { as 7ob testifieth ) the most- lively spirits are sometimes sent forth, which cannot be retained in mans heart, boy ling either through choler, or labor ; whence some think that the faculty of smelling is the most lively and spiritual of all the senses. Further, perfumes, sacrifice, and union penetrate all things, and open the gates of the Elements and of the Heavens, that through them a'man can {ee the secrets of 26 of God, Heavenly things, and those things which are above 4 the Heavens, and also those which descend from the Heavens, x5 Angels,and spirics of deep pits,and profound places, apparations of desatt places, and doth make them to come to you, to te I ppear visibly, and obey you; and they pacify all spirics, and attraRt them as the Loadstone Iron, and joyn them with the Nan 3 Elements,

* Of Occult Philosophy. Book I II, clements,and caule the spirits to assume bodies : for truly the spirituall body is very much incrassated by them , and made more gross: for it liveth by vapours, perfumes and the odours of sacrifices : moreover whatsoever thou operatest , do it with an carnest affeFion and hearty delire ; that the good. ' ness of the Heavens and heavenly bodies may favour thee, whose favour , that rhou maist more easily obtain, the firness of the place , time , profession, custome , dier, habire, exercise and name also do wonderfully conduce : for by these the power of nature is not only changed , bur atl« overcome , fur a fortunate place conduceth much to favour - neither without cause did the Lord speak to Avraham that he {hould come into the land- which he would shew him ; and eAbraham arose and journeyed towards the south : in like manner, //aac went to Ger.rrath, where he sowed & gathered an hundred fold, and waxed very rich : but what place is congruous to each one , must be found out by his nativity, which thing he that knoweth not , let him observe. where his spirits are especially recreated, where his fenses are more lively, where the healch of his body and his Rrength is most vigorous, where his businesses succeed beit,where most favour him , where tis enemies are overthrown , let him know that this region, this place is preordained by God and his Angels for him ;

and is also well disposed, and prepared by- the Heavens. Therefore reverence this place , and change it according to your time and buliness, but alwayes flic an unfortunate place : fortunate names also mzke things more fottumare ; bit unfortunate, unhahpy ; Hence the Romans in listing their souldiers were wary, least that the fcst souldiers names should be in any measure unfortunate ; and for paying triburaries, and multrings of their Armies and Colonies, they did chuse Gen/ovrs with go0d names. Moreover they believed, that if unfortunate names were changed 11to fortunare , rhat the fortune of things wonld allo be changed into better ; So Epidamnee, lealt that sea men going that way should suffer damage , they commnded co be called Dyrachius ; for the same cause they called Asalroroy; lealt r | shoul

Book I [ I. Ot Occult Philosophy. should cause some mischief , Beneventws ; but they thought good to call Lacus, Lacrinus, for the goodnels of the name being the most happy place of all : make eleRion also of hours and dayes for thy operations, for not without cause our Saviour spake, Are there not twelve hours in the day,and fo forth? for the Astrologers teach that times can give a certain fortune co our businesses; the Magicians likewise have abserved,and to conclude, all the ancient wise men consent in this, that ir is of very great comcernment;that in what moment of t'me,and dil. position of the heavens, every thing, whether naturall or Artifciall hath received its being in this world; for they have delivered, that the first moment hath so great power, thart all the coutse of fortune dependeth thereon , and may be foretold thereby , and in hke manner, by the succeiles of the fortune . of every thing, they both firmly believed, and experience allv restifiech , that the beginning of any thing may thereby be found out; even as S//a the Astrologian foretold, thac a molt certain destrugtion approached Caligula, who asked his advice cancerning his nature ; Methecn the Altrologer foresaw the calamity of the wars which happened afterward to the Athenians, making an expedition against the Syracs/ans : to the same about to fail to Siciliz, AZeson the Astrologer foretold a great tempest.

Anaxagoras by the knowledge of the times, torewarned on what dayes a great stone should fall from the Sun ; as afterwards it happened at «ox, ariver of Tbracia ; on the contrary, L. Tarnucins Firmianus by the aQs and fortune of Romalus,found both the time of his conception and nativity ; the same man found out also the nativity of the City of Reme , by making the successes and fortunes of that City : So Maternw reporteth , that the beginning and Creation even of this world was found out by the events gf things: for that times can do very much in naturall things, may be manifested by many examples ; for there are trees , which af-

ter the Solstice do invert their leaves, as the Poplar, Elm, . Olive, Linctree, whitewillow ; and shelfishes, Crabs and Oisters do increase, the Moon ir.creafing, and when the Moon Cecreasath,do grow lean; & the Seas in ebbing and flowing do Na 4 observe EE rr _ CG ORG OI er — — Of Occult Philosophy. Book 111. observe the motions and times of the Moon ; and Euripus in Exb&a, doth it not seven times with wonderfull swiftneis ebbe and flow ? and three dayes in every moneth,ziz.the 7, 2, and 9. day of the Moon it standeth till; and amongst the the 7 roglotides there is a lake, which thrice in a day is made bicter and salt, and-again sweer; morcover in the winter time,when all things wither,and dry, Penyroyall flourisheth : on the same day, they say, that blown bladders do break,and that the leaves of Sallows and Pomegranats are. turned and forced about ; and its known to all, that which I have seen both in Fraxce and /taly, and I know also the sowing thereof, Viz, that a nut-tree , which scemeth dry all the year , on the Even of Saint ohns day doth produce both leaves, and flowres,and ripe fruits : and this miracle doth wholly conliit in the observation of the time of its sowing ; moreover that times can yield some wonderfull power to artificiall things, the Astrologers in their books of ElcRions and Images dv constantly affirm ;

and by this means, we read in Pletarch, That there was an image amongst the Pelencans made with such arr, that what way soever it did look, it did (trike all things with terrour and very great perturbation,so that no man durst through fear behold it ; and we read in the life of Apo!- loxius , that the Magicians of Babylos had tied to the root of their house, four golden fowls, which they called the rongues of the gods;and that they had power to /reconcile the minds of the multicude tothe love and obedience of the & ing. In the land Chios there was the face of Diaza placed on high, whose countenance appeared sad to those which came in, but to those that went ourt,it appeared chearfull : In Troas the faccifices which were lett about the Image of Ainerva did not pitrifie ; In the temple of Venus at Paphos, never rained in the court : If any thing was taken forth from the Tomb of Axthe-

-. #5, (howers were powred down from heaven till that which wasdigged up, was restored into its place : In the tomb of King Bribria of Pontas, did arise a Laxrell, from which if any one did break a branch and carry it on shipboard, quarrells would never ccase untill it was thrown oycr. In the land Boristhenes, no bird did haunt the house of Achilles : at Rome, neither flie, nor dog did enter into the Palace of Hercules, in the oxe market. In Olynthies of Thracia there was a place, into the which if a Beetle had fallen, it could not pet forth, but writhing ir self every way it died- I could bring even innumerable examples, and far more wonderfull then these, which Antiquity reporteth to have been done by the Art of images, and by the observation of rimes : but least any one should think them long since,obsolere, and repute them for fables, I will bring more new things, ang such as remain even to this time in some places,and I will joyn to these some artificiall wonders ; for they say, that by the Art of images ir cometh to passe.that ar Byzantine Serpents hurt not, and that Jackdaws flie not over within the wals ; that in Crete there are no night O «1s, that about Naples Grathoppers are never heard ; that ar Verice, no kind of fre doth enter the publike houses of Barbers, that in To/eav in the publike shambles,one only flic is scen all the year long,of a notable whiteness :

and we in the foregoing book have declared already both the fashions and times, by the observation of which, these things and such like may be done; moreover you oughrespecially ro observe the vertue of speeches and words, for by these the soul is spread forth into inferiour substances, into stones,metals, plants, animals and all natural things, imprinting divers h2ures and passions on them, inforcing all creatures, or leading and drawing them by a certain affection : So Cato testihiech, that weary Oxen arc refreshed by words, and also that by prayers andwords , you may obtain of Ts, that it produce unusualltrees; trees also may by this means be entreated to pass over to anotherPplace, and to grow in another ground: Rapes grow the greater, if they be cntreated when they are sown,to be benehiciall ro them, their family, and neighbours ; the Pea. uck allo being commended , presently extends his feathers: bur on the contrary , it is found by experience that the hearb Basill, being sown with curlings and railings, is more flourishing ; also a kind of Lobster doth cure burnings

and (caldings, if so be that in vhe mean time his name be nor named : | Of Occult Philosophy. Book [1 L. named : further, they which use witchcraft, kill trees by praising them,8& thus do hurt sown Corn and children: moreover they say that there is (0 great power in mans execrations , that they chase and banish even wicked spirits : Eusebirs declareth that by this means Serdp:s amongst the Ep ptians, did publish shore senterces,by the which devils were expelled, and he taught also , how devils having assumed the forms of brute beasts, do ensnare men: To conclude, in all businesles, put God before your eyes, for it is written in Dewteronomie, When you shall seek the Lord your God , you (hall find him. Whence we read in A/ark,, That whatsoeyer ye shall desire and pray for,believing that you shall receive it,it shal come to pass for you;and in Aatthew,If you shall have faich as a grain of multard feed, nothing (ball be impossible for you; allo the fervent prayer of a righteous man prevaileth much , for Elias ( as Zames saith ) was a man like unto us, subjeR unto paslions, and he prayed earnestly, that it might not rain upon the earth,and it rained not in three yeers and (ix moneths; and again he prayed, and the heayen gave rain, and the earth brought forth its fruit : but take heed in your prayers, least that you should desire some vain thing,or that which is against the will of God ;

for God would have all things good : neither shalc chou use the name of thy God in vain, for he shall not gounpunished , who taketh luis name for a vain thing : be abstemious and give alms, for the Angel saith to Tobiah, prayer is good with fasting and alms ; and we read in the book of 7«dith : Know ye, that the Lord will hear your prayers, if ye shall persevere in fastiogs and prayers in his sight,

BookIII, Of Occult Philofophy. CHAP. LXV. T he (onclusion of the whole Work. Hese are rhe-things , which for an introduQtion into Mapick we have coltkeRcd out of the ertdiction of the ancients, and diversly compiled inthisbook , -in short words, yet sufficient for chose who are intelligent ; some of these things are written in order , some without order, some things are delivered by :fragments, fome ithings are even hid , and left for the search of the inte{{igent.;: who more acutely contemplaring these things which are: wtitcen , and diligently searching, may obrain che compleat radiments- of the magicall Art,and allo infallible experiments : for we have delivered this Art in such a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men to the mysteries of these secrets, but leave them destitute and aftonished, in the shade of ignorance and desperation : You therefore sons of wisdom and learning,. search diligently in this book, gathering together our dispersed intentions, Which in divers places we have propounded, and what is hid in one place , we make manifest in another, that ir may appear to you wise men ; for, for you only have we writren, whose mind is not corrvpted , but regulated according to the right order of living , who inchastity, and honesty, and in sound faith fear and reverence God : whose hands are free from sin and wickedness, whose manners are gentle , sober, and modest,you only shall .find out Khis knowledge which is

preserved for you, and the secrets which are hid by many Enigmaes cannot be perceived but by a profound intelleR, which when you shall obtain, the whote fcrence-of the tnvincible magicall difcipline will infinuate it self into you: and those vertues will appear to you, which in times past Hermes, Zoroastes, Apollonins, and the others, who wrought miracles, obtained. Bur ye, envious, caluminators, sons of base igno- rance, and foolish lewdness, come not nigh our writings, for _ they Of Occult Philosophy. Book 111. they are your enemies, and stand on a precipice, that ye may errc & fall head-long into milery:if any therefore through his incredulity or dutnef; of intelleR, doth not obtain kis desire, {et him not impure the fault of his ignorance to me, or say that I have erred,or purposely written falsly and lied , but let him accuse himself, who understanderh not our writings; for they are obscure,and covered with divers mylteries,by the which it will ealily happen, that many may erre and loose their sense ; therefore let no man be angry with me, if we have folded up the truth of this science with many Enigmaes,and despersed it in divers places , for we have not hidden it from the wise, bar from the wicked and ungodly, and have delivered it in such words which necessarily blind the foolish, and eafily may admit the wise to the understanding of them,

HB ten MINT co, ASL To the Reverend Father, and DoQor of Divinity Aurelins de Aquapendente, Anflin Fryar ; Henry Cornelius Agrippa (endeth greeting, $ Y chose letters { most reverend Father ! ) which g? you sent me lince the second of this month, PF I understand your candidness rowards me, and great learning, and indeed the curious search- / ing after these things which lye hid in darkness; I did presently rejoyce, and do bless my (clf that I have entred into acquaintance with such a friend, with whom I may improve my gifts ; And now ( this hand-wricing being my witness ) I reckon you amongst the cheifelt of my friends. But oh, who are your leaders that you follow, dare- " ing to enter into the house of Dedals, from whence is no return ; ant of most dreadfull 1sino;s, and daring to go through the watches, and commit your elf to the lifters of destiny 2 Who are your malters that you are conversant about such huge things. daring to attempt to make a wandring die. ty, stable, pertidious, faithful, and the molt fagatious of all the Gods to be more constant then eAarastia; Taxe heed that you be not deceived by them that are deceived.d+. 'iher can the reat reading of books direR you here, (tace ticy are but as riddles. How great writings are there made of the irrefistable power of the Magical Art, of che prodigious Images of Aitrologers, of the monstrous transmarations of Alchymists. of that blessed Kone, by which, 4144s like, ail merals that were couched

touched are presently transmuted into Gold, or Silver, all which are found vain, fhtitious, and false, as ofcen as they are praised according co letter. Yer such things are delivered, and wrir-by great and grave Philosophers, and holy men,. whose traditions, who dare ay are false 2 Nay, it were impious to think that they were lycs. There is therefore another meaning then what is written in letters,and that is vailed with divers mysteries, and as yet cleacly explained by none of the Masters, and which I believe no man can attain to by readin of books only, without a sKkilfull, and faichfull master, unless he be divinely illuminated, as very few arc. Therefore it is 4 vanity for any man that searchech into the secrets of nature, ro give himself to bare reading. Fer ttey that thus do, are, being ensnared in the gins of the exterior (p:rits,to whom it 1s given to rule, made dangerous slaves, nut knowing themtelves, and go back into the footsteps of their locks, seekin withour themielves, what they have in themselves. And this 1s that which I would have you know, because in us is the oPperator of all wonderfull etteRs, who knows how to discern,and efteR, and that without any (in or oftence to. God, whatsoeverthe monlitrous MMathematicians, the prodigious Asagictans,the envious eA/chymist,and bewirchiag Necromancers can do by spirits. In us I say is the operator of Miracles,

Not the bright siars of th' skie, nor flames of Hell, But th' spirit that these doth muke, doth in «s dwell. Bur of cheie I shall discourse more fally,but in your presence ( for these things are nor! to be wricten, bur to be infused by a few sacred words, and with face to face ) and that when [ shall haply see you, Now as concerning those books which youdeiire of me, some of them were sometime in my cultody, but now are not. But as for those books which you have of mine which were made in my youth, being intituled, Of 0ccult Philosophy, the two former ot them were diticient in many things, the third is wholy unperteR, and contains but a certain Epitome of my writings. Lal will { God —— ct set forth the whole work, being made entire, and revised, re. serving the key thereof for most intimate friends only, one whereof you need not at all question but that I reckon you. Farewell and prosper. From Lyons the XXI V. of Sepremsber, Annoq; Domiui. M. D.NNVII. Unto the same Man. BY your courteous letters ( most reverend Father ! ) I have seen,as ina glass, your whole mind, which I heartily embrace. & I would have you know that you shall be welcome to me beyond expression, and that you are seated deeply in my affeRions, and that I am such an one (I write this out of the abundance of my heart ) as am not wont upon any occasion to forsake my friends.

Whercfore that you may obtain the desires, which are no less then mine, I will hasten to come to you. When we (hall come face ro face, hear and speak with one the other, I know our friendship will be indifsolable,and endure for ever. But now concerning that Phylosophy which you require to know, I would have you know, that it is to know God himself,the worker of all things, and to pals into him by a whole image of likeness (as by an essential contraF, and bond ) whereby thou maist be transformed, and made as God, as the Lord spake concerning AZo/es, saying ; Behold, I have made thee the God of Pharoah. This is thar true, high Occult Phylosophy of wonderfull works. The key thereof is the intelleR : for by how much: higher things we understand, with so much the sublimer vertues are we endowed, and fo much greater things do work, and that more eaftly, and efficacioufly, But our intelle@ veing included in the corruptible flesh, unles(s it (Fall exceed the way of the flesh, and obtain a proper nature, cannot be united to thefe vertucs ( for |:ke to like ) and isin searching into these occult secrets of God, and nature, altogether incincactous ; for ic 1s no easy thing for us to ascend co the heavens. For how thall ke that hach lost himself in morcal dust, and ashes, find God ? How

"Y Sith Pr _— shall he apprehend spiricual things that is swallowed up in Ach and blood ? Can man fee God, and live> Whar truit shall a gra'* of corn bear if it be not firft dead 2 For we must dye, I say dye to the world, and co the fieth, and all senses, and to the whole man anima), who would enter into thesc closets of secrets, not because the body is separated from the soul, but because the soul leaves the body : of which death Paul wrote to the Collos/tans : Yearedead, and your life is hid with Christ : Andelsswhere he speaks more clearly of himself. 1 know a man, whether in the body, or ont of che body I cannot tell, God knoWs, caught up untothe third heaven, &c, I say by this death, pretious in the (1ght of Got, we must dye, which happens to few , and perhaps not alwaies, For very few whom God loves, and are vertuous, are made so happy. And fr(t those that are born, not of fielh and blood, bur of God. Secondly those that are dignified to ir by the blessing of nature, and the heavens at their birch, The rest endeavour by merits, and art, of which more fully when I see you. But this I will advise you, that you be not deceived concerning me, asif I at any time having reccived such divine things should boalt of tkem to you, or thould arrogate any such thing tro my self, or could hope to have them granted to me, who hither- | to have been a souldier, consecrated with mans blood, having

been almost alwaies belonging to the Kings Court, bound to a most dear wife by the bond ot fi:sh, expoted to all the blast of iaconstant fortune , and being crossed in my flesh, in the world, and worldly affairs, and therefore could not obtain the tublime gifts of the immortal God, But I would be accounted as a diretor,who waiting alwayes at the dores,shews to others which way they must go, Bur as for my love to you, you are indeed a little deceived : I donot see how you are my debtor, secing I have bestowed nothing upon you, only 1 am ready when occasion serves to bestow all things. So tarewcll and prosper. From Lyons XI X. Novemb, eAnno Dom, M. D.,XXVII, Henry Cornelius Agrippasendeth greeting to a certain friend of the Kings ({onre, 'T fic Ancients were wont to brand notorious folly with this proverb, v4z.To bring Owles to ethers : bur it is not a part of less folly, bur of most grear 1mpiety, to send divels to hell. You know what I call hell, viz. that School of wickednefses, which with much displeasure I have elswhere in its colours notoriously shewed the Court ro be. But there was never so just an occasion of wtiting and of indignation iven as now, if it were lawfull co treat of che whole business as I should, yer 1 cannot contein but give you an argument of ic.

Now therefore hear a thing both foohsh and impious: 1 here was sent for out of Germany with nv small charges a certain master of ©pirirs,that is a Necromarcer.who poslc(scth a power over spirits, that as James and Fambres refisted CMoses, fo he should oppose Cesar; for they were perswaded by the father of lies, that he could forectel all things tro come, and diiclose all secret counsels, and manif.st even che thoughts ; moreover that he was endowed with so great power, that he could bring back the Kings children through the aire, even as we read that Hebacuck with his pulle was earryed co the den of Lions, and that he could do as Elisha did: being besieged in Dotham, shew mountains full of horsemen and kery Chariots, and a very great Army ; moreover that he could find out and fetch up the treasures ot the earth, and compell what mariages and affeRions he pleased, co break them «ff, and cure all desperate diseases, by a Stygian medicine, as a confumed HeRick, 3 radicated Droply,Leproly in the bones ;and

1ho Wi,ely can the Knotty gout soon cure, And health even to the desperate procure, See where their faith is placed, where their hope is reposed, who endeavour to subjeR the Elements, Heaven, Fate, Na- tre, Providence, God, and all things to the command of ore . Oo Marniian : Magitias ; and seek for the preservation of a kingdom from Devils the enemies of publike pheservation ; saying in their heart with Ochozia:,there is not a God in 7/rael,let us go and consult Beelzebab the God of Achron,and as Sax! speaking to the witch, faith,the Phi/iftins fight agaialt me, & God hath deserted me, and will not hear me,therefore am Icome to you, What do they so much despair of God, that they have judged it requisite to defire aid of the Divels ? 1s not this according to the word of Tudeand Peter, to deny God and lesus Christ our Lord and Saviour who hath redeemed us, and to bring upon themselves swift deltrution ? do they not treasure up for themselves the fierce wrath of the Lord who will send it upon them by evill spirirs?are they not delivered over to a re» probate sense,who desire che certainty of lecret counsels from thedivel,the father of lies,and hope for vitory el{ewhere than from the Lord of Foasts? and further, this addeth boldnels to this abominable worker of Idolatry and Sacriledge, that the Oxthodox mother doth very much favour those things, and the anthority of her most Christian Son is accommodated, and gifts beltowed out of the sacred pence ;

the Pillars of the Church, Bishops and Cardinals, winking at, yea furthering this abominable work ; and the wicked Nobles applaude this OP: ration of \mpiety, as the crowes the works of the Wolf. W hat greater wickedness have Pharoah, Balack, Saul, Abab with his /gzabel, Ochetias, Nebuchadnezar, Baltbazar, Sends cherib and the other worthippers of Bulaum, commucted ? Pharoab called forth his magitians agaii Rt Ao, es; they being convicted in the third plague, conttficd che tinger of God : bur the King being obstinate through the cen plagues peiished in rhe red sea; Balack the Moabite sent forth Baalam the Sorcerer thac.he should curse 1/rael, but God himiclt turned the curse into a blefling; Balack is cursed; what did the ar.twers: of Samuel or the witch profic San/? was he not lain in the mountain Gr/boah? Ahib and lez.abel being w «ckedly mas. ryed together, did confide in the prophets of Baal, and according to the word of the Lord,a lying spirit went forth intro the mouthes ot ail the prophets who promised protyerity

to Ahab going np against Ramerh Gilead, but Ahat fell, and Fezabel was thrown down headlong, and the dogs did eac her: A/a 2 King of 74a is reproved by the prophet of the Lord, because that in his {icknels he sought not the Lord, bur trusted to the skill of his phylitian : haye not they committed a greater (in, who leave God the saviour, and the wholelome vertues of nature,and seek for help of Satan? Ochozias did thus in times palt, & therefore heard from the prophet of the Lord, Thou shalt not descend from thy bed on which thou art, bur (halt certainly dy : Let the feries of the other unrighteous Kings be run over, and also the histories of the Gentiles. Zoroaltes, Diatharws, Cresus, Pompey, Pyrrhus, Crassus, Nere, Iulian, what have they gayned by their 7sagitians and Diviners, Who falsly fained prosperity for them ? were they not all reduced to nothing, and did they not wickedly perish in theirsins? $0 are all these ungodly follyes wont to bring distruion to the admirers thereof, to the which truly, they who especially confide, are made the molt nuforrunate of all men. Ideny not but that there are natural sciences, Meraphysical arts, Occult Ingenuities, which can, without offending God, or injuring faith or religion, preserve Kingdomes, dive into counsels, overcome Enemies, deliver captives, encrease wealth, obtain the good will of men, expel diseases, conserve health, prolong lite, and restore (trength of youth - There are moreover facred religious intercesstons , publike supplications, private prayers of good men :

by the which we may not only turn away the wrath of God, bur also entreate him to be gratious unto us ; belides if there be a certain art to foretell,and work miracles, which the Ancients call Calomagis or Theargia, furely it is unknow unto thele fooles and {lives of the Divel for to find our things to come, and to pronounce truchconcerning those things which hang over our heads,& are occult, and from heaven portended unto men; and to effect things which exceed the common course of nature, belongeth only to a man of profound and perfe& knowledge,and of a most pure life and faith, and not to men most vain and un- - karned,: Bnt every Creature serveth those who are Innocens; | Oo 2 and

and learned in the law of God, for their faiths sake;and whatsoever they shall ask theyshall receive:so the Ravens fed Elah, and at his prayers the earth withheld her fruits,the Reaven de- 'nyed rain,and showred down fire upon the wicked:So the Ra- vens served Elisha, the Angels fought for him ; rivers are patsed dry-foot; the Lions laying aide their fiercenefs, and not regarding their hunger, fawn on Damel, and the hot fiery fur. nace butrneth not the children. These are not the works of Necromancers and Sorcerers,nor of Devils, but of faithfull and ]odly men ; for not the Divels, but the spirit of God doth aslist them : I confess there are some, ( perhaps many ) even at this cime, who are very wise, and:of wondertull knowledge, vertuc and power, and of a pure conversation, molt prudent, and also disposed by age and strength, that they can very much profit the Commonwealth by their counsel and operations ; but your courtiers contemn these men, :5.thole who are very far from their. purpose, who for wisdome have malice, -©wle and deceit ; for counsel deceit, and craft for knowledge ; guile,and perhidiousness for prudence. Superstition is in the place of religion, and God is blasphemed in afflitions : and what faith ( as faith the Apostle ) is perfeted in weaknels 1s contemned - but they run to the invocations of evil spirits. Every good man 1s mocked at by them, bold hypocritie 1s promoted, truth-is accorinted a crime ;

praise and rewards are reserved for foolishness and wickedness. O fools, and wicked, who by thele arts would eftablisha kingdome, by which formerly most potent Empires have fallen, and have been utterly overthrown ; Of whom it was truly spoken by Feremia9, our Crown 1s fallen, wo to us because we have finned : which I wish might not be so truly as fitly applyed to you, For truly that verse, the numeral letters being gathered together M.C. V, I. expresseth the year M. D. X XI V. wherein according to. the account your King was taken at Papia:; Did not ye lee these things, and admire at them, which before they were done you judged impossible > And as yec you are proud, and obdurate in your afflition. You despise the p:ophets, and the threatnings of God are as tales to you.

Behold it is. at hand, and as yet you. (hall see, and feet the oreat things of God upon.the whole carth, and shall tremble because the misery which you know not Fhatl come upon you fiddenly ; Whither then will. yefly? Stand with your inchancers, and with the multitude of your Sorceries, if haply they can profit you, or you can be made thereby stronger. Will not that German Sorcerer that is sent for, fave you, and make lying ,Prophets, and prevail again(t the wrath of the Lord, and Sever you from evil ? No, ye wicked, No; unless the Lord shall build, and keep the Cities, and Kingdom, all the keepers thereof labor and watch in vain, Ir is the work of God alone, not of Devils, not of EH/apreiars to suspend or change the sentence of the Prophets. But if you will with your whole heart gurn unco his mercy, and will change your wickedness, then yon may be freed from evil, as was Nebucad1ezar, Who by ts counsel of Daniel redeeming his sins by almes, and his iniquities by taking picty on the poor, avoided the imminent wrath of God for a time, until in the Court at Baby(on he with a proud speech recalled ir back to himself again. eAchab most impious, with his /ezebe/,to whom the Lord threatned death by E1:as, was, because be turned tc God,made again the word of the Lord xo Eliah.

Because 4chab feared my face I will not Þring the ,evillin his daies. The Nznevites, because by the Edit of the King and Princes they repented at the' preaching of 70x, were totally freed from the imminent punishment. Z/aias brought this sentence to Ezechias, that he should ser his house 1n order, because he mould dy ; He praied and wepr, and was healed, and fifteen years added to his life for thus the Lord spake to the same man by the same Prophet, I have seen thy tears, and heard thy prayers,bchold I will add to thy daics fifteen years; moreover 1 will deliver thee from the hand of the King of As[5ria & this City,and protc&it ; So much could the conversion and prayer of this pious King do, who though he prayed tor himElf alone, yer obtained not only for himself, bur allo for the City and people; It is the Lord only who preserveth the King;and who piveth wisdome to the Kings Sun ; they ought to fly to this | Oo 3 master,

master , who seck salvation, and not to Magicians and Sorcerers : put on righteousness and fear the Lord , you who de. fire prosperity : if the stability of a Kingdom be saughtfor ; it is written , the jult shall inherit the Land , the just shall be had ineverlasting remembrance, he shall not be moved for ever ; if security be sought for ; They that fear the Lord shall not be afraid for eviltidings, but (hall scorn alt cheir enemies, If honour, and wealth be sought for ; In his house are glory, and riches, It praise , and favour ; The generation of the righteous (hall be blessed : If power ; He thall be powerfull on the earth,and his sced also. His {trength shall be exalted in lory : 16 marriage , and prosperity of wedlock ; His wife (hall be as a vine flourishing on the house (ide, and his children as olive branches. If healch of body-, and strength ; the Lord will not suffer his holy one to see corruption. Lastly , blessed is the man in all things that feats the Lord , who is unspotred in the way, who goes not into the counsel! of the wicked, who takes pitty on the poor, and needy. For in an evil day the Lord (hall deliver him , and shall not deliver him into the hands of his enzmics. All the wicked (hall see, and be vexed , and (hall gnash their teeth and pine away,their delire shall perish. Let this suthce for admonition. For I wilt not more curiously prosecute this matter , lest haply the eviiness of the subjet should provoke me to write more then is expedient. Farewel,from Pars,Xl1I.of February, Anno. M.D; XNNXY1I11, asterthe Romane account.

The Censure, or Retraflation of Henty Cornelius Agrippa,cos- 'F; cerning Magick, after his declamation of the vanity of | 10 Sciences, and the excellency of the Word of God. Of Magick, in generall, ? You place doth require that we speak of Magick; for it is Fl; so neer Joynad to, and of affinity with Astrologie,in fo SI much that he that professeth Magick without Astrologie, doth # nothing , but alcogether is in an errour. Fwrdas is of the T 77 \ opinion thac Magick had its name, and originall from che 8 Maguseans. It is the common opinion, that it 1s a Per/iar F name, to which Porphyry , and Apaleixs alsent, and thac in thar tongue it sspnities a priest , wise man, or Philosopher. Magick thereforecomprehending all Philosophy, naturall,and Mathematicall,joyns the powers of Religions to them. Hence also they contain in them Goeria, and Theurgia, for which cause many divide Magick into two parts, viz. Naturall, and Ti is thought that naturall Magick is nothing else but the highelt power of naturall Sciences, which therefore is called the height of naturall Fhilotophy , and th2 most absolute consummation thereof, and that whick is the aQive part of naturall Philosophy , which by the help of natural| vercues, from a mutuall, and opportune application of cherr, brings forch operations even to Admiration : which Nagick the -AEtrhiopians , and Indians elpecially did use, where the yertue of hetbs,and stones, and other things looking toward; ic was sufficient. It is said that Hierome made mention of ir ro Paulinus , where he saith that Apolicnius the T yaueay Was

kind were those wise men which came to worship Christ with gifts when he was born , which the interpreters of the Oo 4 Chaldeans Chaldeans exponnd the Philosophers of the C Chalbans, such as were Hiarchas amongst the Bragmanni, T espion amongst the Gymnosophists, Budda amongp(t the Babylonians, Numa Pompili amongst the Romans, Zamolxides amonglt the Thracians, hrs amonglt the Hyperboreans, Hermes amongst the SEgyntians, Zeroaster the son of Orow asi amongst the Per. frans, For the Indiuns, eAEthiopians, Chaldeans, and Persia: | chiefly did excellin this Magick. With which therefore ( as Plato relates in eAlcifwages ) the lvns of the Persian Kings were in{truRed, that they might learn co administer, and dr{tribure theic [mage to the commonwealth of the world, and the commonwealth. to it; and Cicero faith in his books of divination , that there was none amenglt the Persfears did enjoy the Kingdom , but be that first had learned Magick. Naturall Magick therefore is that which contemplates the powers of all naturall and celestiall things, and searching curiously into therr Sympathy, doth produce occult powers in narare into publique view, so coupling inferiour things as allurements to the pifrs of superiour things ,* by cheir mutuall application, that from thence arise wonderfull miracles, not 10 much by art as by nature, to which art becomes an assistant whilest it works these thin gs, For Magicians,as the molt curious searchers of nature, making use of those.

things which are prepared by nature, by applying adive things to passive , produce ofcentimes effeRs before the time ordained by nature, which the vulgar think are miracles, which indeed are natural| works, the prevention of the time only coming berwixt : as if any one should produce Roses in the moneth of March, and ripe Grapes, or sowen Beans, or make Parsly eo grow into a perfeR plant within few houcs, nay, and causc orcater things,. as clouds , rains, thunders , and animals 0i divers kinds, and very many transmutations of things , many of which fort Roger Bacon boalted that he did do by mcer narurall Magick. Ot the works thereof wrowe Zoroastes, Hermse., Eran:bes King of Arabia, Zacharias the Babylonian, Foseph the Hebrew, Bocis, eAaron, Zenotenins , Kiramides, Almaaal, 7 hetel, Alchiadias , eAbel, Ptolomy, Geber , Zabel, Nate:

bargeb,; Tebith, Berith, Solomon, Astaphon, Hipparehus, aA{smeon, Apollonivs, Triphon, and many.athers, many of whasc works are yet entire , and: many fragments are yer extant, and have come to my hands. Some modern men have also wrote of naturall Magick , -but- they, but a few things, as Albertus, Arnoldus de villa nova, Raimundus Lullie, Bacon, and e{pporres,, and the. Author: of the, book to Alfonjau, ler Forth'under the name of Picatrix , who, allo; together with natural! Magick, mixeth much superstition, which indeed the rest have done, | 1 9043 BOELPWE WT VE LP PW BRI lt. te A ih... —_— Here arc morcover other most witty emulators of na- ture and most bold inquilitors ,, which promise they can by the influences of the' keavens, obtained withauz. naturall vertues, but only by Mathematicall 'karning;prodite works like to those of nature, as walking , or talkingbodies, which have not animall vertucs : such was the wooden dove of Architas which did tlie, and the statue of 2ercury which did speak ; and the brazen head made by Albertzs Magnus,which they say did speak. Boetixs a man of a great wit. and much learning,excelled in these things, ro whom Cassioaoras writing concerning such like: things , faith, to thee ir is appointed to know hard things, and shew miracles.: by the ingenuity of thy art metals speak , Diomedes in brass trumpets, the brazen Serpent hifleth, birds are feigned, and those which know no oper sound, are heard sending forth sweet melody ;

we relate small things of him , who hath power to imicate the heavens; concerning these arts I think that is spoken which we \ read in P/ato inthe eleventh book of Laws. There is an arc «given tO/mortall men, by which they should generate certain . latrer things, not partaking of truth or divinity, bur should - deduce certain representations of affinity with them : and thus far have Magicians gone, | being men most bold to do

all chings,especially rhat old strong Serpent,the promiler of all Sciences ; Sciences favoting them, thar they like apes endeayour ty Here is moxeover a kind of naturall Magick , which they call bewitching, medicinary,whith is done by cups, lovepotions, and divers medicamenrs of Sorcerers : Of which sort Democrit:s is said to make some , whereby good, happy, and fortunate sons may be begotten : and another whereby we may rightly understand the voyces of birds, as Phi/osiratus and Porphyrie relate of Apollonias, Þ irgil allo speaking of certain Pontick herbs, saith, I many times, With these have Mceris spide, Chang to a wolf, and in the woods to bide : From sepulchres would souls departed charm, And torn bear ffanding from anothers farm. And Plizy relates that a certain man, Demarchns Parrhafans, in asacrifice which the Arcanes made by a humane facrifice to'7ppiter Lyceas tasted of the entrals of a boy that was sacrificed, and turned himself into a wolfe, by reason of which changing of men into a wolfe , Austin thinks that the name was put upon Pay Lycens, and Fupiter Lyceus. The same Anuft tn relates , that whilest he was in /taly , there were cer-

_ rain womet! Mapicians like (rce, who by giving cheese to travellers curned them into cattle ; and when they had carried what burdens they pleased, restored them into men again; and that the same happened to a certain Father called Prestantine. Burt least any one should think these things to be but foolish toyes, and things impollible , let him call co mind what the Scripture mentions concerning Nebuchadnezar the King, how he was turned into an ox, and lived seven yeers with hay, and at length returned through the mercy of God into a man again, whole body after his death, his son Evi/meredac gave as a prey to the Vulters, least he should again rise' from the dead, who returned from a beast into a man. : and more of this kind doth Exod: relate of the Magicians of Pharaoh. Bur Solomon speaks of the same,wherther Magicians, or Sorcerers, when he saith, Thou hast rexrihied them O God | because they have done horrible deeds by inchantments. Moreover, this [ would have you know,that these Magicians do nor search into naturall things only, bur also those things which do accompany nature, and atcer 2 manner put it off, as motions, nimbers, figures, fourids, voyces , concents, lights, affections of che mind, & words:So the P/51;,and Afar; ealled together serpents, and others by other things depressing them, put them to flight. So Orphens reprefied the rempest of the Argonante with a hymn ;

and Homer relates to Vlysses that his blood was restrained with words: And in the law of the twelve tables punishment was ordained for them who enchanted the corn : that without all doubt the Magicians did produce wonderfull effeQs by words only, afteRions,and such ike, nor upon themselves, bur also upon extraneous things ; all which things are thought to put forth their innate vertue upon other things, draw them to them, or expell them from them , -or any otherwise affcRing of them, no otherwise then the Loadstone draws Iron, or [eat Chaft, or a Diamond or Garlick bind them, so that by this graduall, and concatenated Sympathy of things, not only naturall, and celcstiall fifrs,buc also intelleRuall, and divine may, as Famblicus, Proclus, and Synesins confirm by the opinion of Magicians , be received from above, which Proclxs in his book of sacrifice, and Magick confesseth,viz: That by the consent of these kinds of things, the Magicians were wort to call up the d'etics themselves. To such a height of madnc(s' some of them are vrown, that from divers constellations of the Stars, through intervals of times, and acercain rule of proportions bcing observed , think that an image of the gods can with a beck receive the spirit of life, and intelleR, and fo give aa aniwer to them that ask counsell of it, and reveal the lecrets of occuit

truth, Hence it is manifest that this naturaÞ Magick is sometimes times inclining- to. Guetia, and T' bewrgin , erqangled in the wyles and errouts:o8 ew Spirits, Ld "= ME 4 Ow che parts of Ceremonial Magick are Goetis, 2nd T heurgia;Goetia is unfortunate,by the commerces of ynclean spirits made up of the rites of wicked curiosities, unlawfull charms, and deprecations,and isabandoned and execrated by all laws. Of this kinde are those which we now adayes cal! Necromancers, and Witches. A people ewvy'd by the Gods, have hill, Begot by th' evilt oxe, 'even at their Will T he heavens for to blemish, and the things Which are in heaven, and on earth to bring Out of order, and the poles for to force, And of the rivers for to ttrn the cour/e, T he mountains level, andthe thie to drive Under the earth —— These therefore are they which call upon the souls: of the . dead, and chose which the-Ancients called Epod;,who enchant boys, and-briag-chem out-into the speech of the Oracle, and which carry about them familiar spirits, as we read of Socrates and sach, as it is said, they fed in glasses, by which they feign themselves ro prophecy. And all these proceed two waies. For some endeayour'to-calt and compell evill spirits, adjured by acertain power, especially of divine names; tor seeing every creature fears, and reverenceth the name- of him who made it, no marvel, if Goettans, Infidels, Pagans, JeWs, Sarn * cens, and men of every prophane- se& and society do bind Divels by invocating the divine name. Now there are some that are most imptow{ly wicked: indeed, that submit themselves to Divels, sacrifice to, and adore they, and thereby become

puilty of Idolatry, and the bafest abasement : co which crimes if the former are not obnoxions, yet they expose themselyes to manifest dangers. For even compelled divcls alwaies deceive us whitherloever we go. Now from the seR of the Goetians have proceeded all those books of darkness, , which Y#lpianus the Lawyer calls books disallowed to be read, and forthwith appointed themto be destroyed, of which sort the first is Zabulwus reported to invent, who was given b0 unlawfull arts, then Barnabas a certain Cyprian; and now in these dayes there are carryed about books with feigned titles, under the names of eAdam, Abel, Enoch, Abraham, Solomon, also Paul, Honorius, Cyprianus, Albertus, Thomas Hierome, and of a certain man of Zorke, whose toies Alphou/u4 King of Castile, Robert an English man, Bacon, and Apponus, and many other men of a deplored wit have foolishly followed. Moreover they have not made men only and Saints,and Patriarkes, and the angels of God, the authors of such execrable opinions, but they boalt allo: that those books were dilivered by Razzel, and Raphael the Anzels of Adam and Tobias; Which books open!y betray themsclves ro him that looks narrowly into them, to be a ryle, rite, and custome of their precepts, and a kind of words, and characters, anorder of exrrution, an empty phrase, and to contain nothing but meer toyes, and impoltures, and to be made in latter times by men ignorant of all ancient Magick, and forlorn artists of pernitious art, of prophane observations mixed with.the ceremonies of our religion, with many.

unknown names, and seals intermixed, that thereby they may rerrifie and astonish the simple, and ignorant. Moreover it doth not yet appesr that these arts are fables: for unless there were such indeed, and by them many wonderfull and hurtful things done, there would not be such (trit, divine, and humane lawes made concerning them, for the utter exterminating of them. And why do the Goetzans use those evill spirits only, but because good Angels will hardly appear, expeRting the command of God, and come not but to men pure in heart, and

holy in life : but the evill are easily called up , favouring him him that is false, and counterfeiting holiness are alwaies ready to deceive with their craft, that they may be worshipped, and adored : and because women are most defirous of secrets, and less cautious,and prone to superstition,they arc the more easily deceived,and therefore = up themselves the more readily to them, and do great prodigies. The poets {ing of Circe, Aledea, and others of this sort ; (icero, Pliny,Seneca, Anstin,and many others as well Philosophers as Catholike DoRors, and Historians, also the Scriptnes teftifie the like, For in the books of the Kings we read, that a woman who lived at Ender, called up the soul of Samwel che Propher,altheugh manyinterprec it not to be the soul of the Prophet, but an evil spiric, which took upon him his shape. Yet the Hebrew maslters say that Anstin to S:implicianus doth not deny but it might be” the true spiric of Samrel, which might ealily be called up from its body before a compleat year after his departure, as also the Goetians teach. Allo Aagician Necromancers suppose that might be done by. certain natural powers and bonds, as we have said in our books of Occalt Philosophy. Therefore the ancient Fathers, skilfull of fpiricual things, did not without cause ordain that the bodies of the dead should be buried in a holy place, and be accompanied with lights, and sprinkled with holy water, and be perfumed with frankincense, and incense, ana be expiated by prayers as long as they continued above ground.

For as the Masters of the Hebrews say, All our body and carnal Animal, and whatsoever in us depends upon the matter of the flesh being ill disposed is left for meat to the Serpent, and as they called it,to Azazel, who is the Lord of the fiesh and blood, and the Prince of this world, and is called m Zevix:icus the Prince of deserts, to whom it is said in Genesis, Thou shalt eat anst all the daies of thy life. And in Tjaiah, Dust thy bread 3.e. our body created of the dust of the earth, so long as it (hall not be sanRitied, and turned inro better, that it be no longer an effeRof the serpent, but of God,v:z. a spiritual made of carnal, according to the word of Paul, laying, that which is sowed a carna), shall arise a spitual; and els where, All indeed shall rise, but all shall not

be changed, because many shall remain for ever as meat of the Serpent. This filchy and horrid matter of the flesh and mear of the Serpent we therefore cast off by death, changing it for a better and spirituall , which (hall be in the refurre&ion of the dead ; and is already done in those, who have tasted of the first fruics of the resurreMion, and many have already attained to, by the vercue of the divine spiric in this lite, as Emoch, Eliah, and Moses, whose bodies were changed into a spicituall nature,and have not seen corruption ; neither are their carkafses left to the power of the Serpent. And this was that dispute of the devill with Afichael the Archangel, concerning the body of Xo/es, of which Fude makes mention in his Epistle. But of Goetia, and N\ecromany let thele suffice, Ow many think that Theurgia is not unsawfulf, as if this be governed by good Angels,and a divine diery, when as yer oftencimes it is under the names of God, and the fallacies of evil Angels obstringed by the wicked fallacies of the devils. For we do procure, and attraR not by naturall powers only, bur also by cercain rites, and ceremonies , cekstials, and by them divine vertues to our solves; Of which cogerher with many rules the ancient Magicians did treat in many volumes. But the greatest part of all ceremonics consilts in observing cleannels;

and purity , fir{t of the mind, then of the body , and of those things which are about the body, as in the skin. in garments, in habications, in ve([z1s , urensils, obhtions, sacrifices, the prrity of which disposeth*ro the acquaintance with and beholding of divine things, and 6s very much required in facred things, according to the word of Isaiah, Be ye washed, and made clean, and take away the evil of your thoughts. Now impurity, becawfe if oftentimes infects che air, and man, dilturbes char most pure influence of Celeftiall and divine things,and chaleth away the pure spirits of God, Bus sometimes impure spirits, and deceiving powers, that

that they be worshipped, and adored for gods, require also this purity, Therefore here is great need of caution, as Wwe have lately discoursed at large in our books of Occulc Philosophy. Bur of this Theurgia , or Magick of divine thingy Porphyrie disputing at large, at length concludes that by Thc urgicall consecrations the soul of man may be fitted co receive spirits, and Angels, and co see God : bur he alcogether denies that we can by this arc return to Cod. Of his School therefore is the Art «Almagdel , the Notary art, the Pauline Arc , the art of Revelations, and many such like supersticions, which are so much che more pernicious, by how mach they scem the more divine co the ignorant, H= the words of Pliny come into my mind , who saith the faRtion of Magick depends upon Moses and Latopea, being Jews ; which words pur me- in mind of the Cabahlic of the Jews,. which the Hebrews are of opinion was delivered to Moses by God himself on mounc Sinar, and then by degrees of succession without the monuments of lerters was unrill the times of E/ara delivered to others by word of mouth only: as the Pyrthagorian opinions were formerly delivered by Archippns, and Zyfran;,who had -chools at Thebes in Greece, in which che Scholers keeping the precepts of cheir masters in their wemorie , did ule their wit, and m.morie in l{tcad of books :

So certain Jews despiling litzrature, placed this in memorie, and observations, and vocall craditions, whence Cabialic was by the Hebrews called as it iere the reception of any thing from an«ther only by hearing. That art ( as it is reported ) is very ancient , bu: the name was known but of late times among(t Chriltians: They deliver a double science therefore , the one of Bresitch, which they call Cosmologie, viz explaining the powers of thirigs creaced narurail, and Celestiall and expounding the secrers vt the 1 aw and Pible by Philoulophicall ceasons : which truly upon This account difters nothing

nothing at all from naturall Magick,in which we believe K. $9. lomon excelled. For it is read in the sacred Histories of the Hebrews,that he was skilled in all things, even from the Cedar of Lebanon,to the Hy(lop that grows upon the wal:also in cattle, birds,creeping things, and fithes ; all which (hew that he knew the Magicall vertftes of nature. /foses the «Egyptian, among(t tlic later writers followed after this in his exposition upon the Pentacles; also many more- Talmudifts. They call the other Science thereof of Mercara,which is concerning the more sub. lime contemplations of divine & Angelick vertues, & of sacred names, and seals, being a certain Symbolical divinity, in which letters,numbers,figures,things, & names, and tops of elements, and lines,points,and accents, are all fignificative of molt profound things, &great secrets. This again they divide into Areth» mancy,viz.that which is called N\otariacon, treating of Angelical vertues,names, & seals,also of the conditions ot spirits, and fouls,and into T heomarcy,which scarcheth into the mysteries of divine majesty,as the emanations thereof, & sacred names, and Pentacles, which he that knows may excel] with wonderful vertues ; as that when he pleaserh, he may fore-know all future things, & command whole nature, have power over devils,and Angels,and do miracles. By this they suppose, that Moses did shew so many figns,and turned the rod into a Serpent, and the waters into blood,and that he sent Frogs, Flies, Lice, Locults, Caterpillars,fire with hail, botches and boyls on the Egyptians, and slew every firlt born of man and beast ;

and that he opened the Seas, and carryed his thorow, and brought fountains out of the rock, and quails from Heaven, that he sent before his, clouds and lightnings by day , a pillar of fire by night, and called down trom Heaven the voice of- the living God to the people, and did strike the haughty with fire, and those that murmured with the Leprolie ; and on the ill deserving brought suddain destruQtion; the earth gaping and swallowing them up ; further he fed the people with heavenly food; pacified Serpents, cured the envenomed , preserved the numerous multitude from infirmity,&their garments from wearing out, &made them viRors over their enemies.To conclude, by this art of miracles 7o/2#a commanded the Sun to __ Pp ll,

still, E/;4h called down fire from Heaven upon his enemies, restored a dead childe to life z Dazze! stopt the mouths of the Lyons; The three children sang songs in the fiery . Oven ; moreover by this art the incerdulous Jews affirm, that even Christ did do so many miracles; Solomon also very well knew this art, anddelivered charms against devils, and their bonds,and the manner of conjurations,and against diseases, as 2oseph reporterth, but as I doubt not but that God revealed ro Moses many secrets,contained under the bark of the words of the Law, which were not to be revealed to the prophane vulgar. So I acknowledge that this Cabalisticall art, which the Hebrews brag of, and I sometimes diligently and laborioufly sought after, is nothing else than a meer rapsody of superstition, and a certain Theurgicall Magick, but if it proceeded from God (as the Jews boast) and conduceth to the perfeQion of life, health of men, to the worship of God, and ro the truth of understanding; truly that spirit of truth, which hath left this Synagogue, and come-to teach us all truth, would not haye concealed it from his Church even antill these last times, which indeed knoweth all things that are of God, whose benediRion, baptism, and other mysteries of salvation are revealed and pertcR&ed in every tongue , for every tongue hath the same equall power, if so be that there be che same equall piety, neither is there any name, either in heaven or earth, by the which we mult be saved, and by which we work miracles, besides this one name es#s, in which all things are recapiculated and contained.

Hence it is, that the Jews, who are most skilful in using the names of God, can aperate little or nothing after Christ, as their ancient fathers did ; bur that we by experience find, and fee, that by the revolution of this art (as they call them) oftentimes wondertul sentences, ful! of great mylteries,are wrested from the holy Scriptures,this is nothing else then a certain playing upon Allegories, which idle men busying themselves with all the points, letters, and numbers, which this tongue and the custome of writing do easily suffer, do fain and disguise at their pleasures 3 which although sometimes they hold forth great mysteries, yer they

can neicher prove norevyince any thing; but we may ( according to the words of Gregory) with the same facility contemn them, as they are affirmed. Rabanus the (Monk , by the same artifice hath fained many things, but in Latin CharaQers and verses, with certain piQtures inserted, which being read any way by the delineations of the saperficies and piQures, do declare some sacred mysterie, representing the Histories of the things painted ; which also may without doubt be wrested from prophane writings, as every one may know, who hath read the (antones of Valeria Proba, composed out of the verses of YVirgi/, concerning Christ ; All things of this kind are the speculations of idle brains, but what belongeth to the working of miracles,there is none of you,I suppase,of so foolish an understanding,who believeth that they have any art or science of them; therefore this Cabala of the Jews is nothing else than a most pernitious superstition, by the which they gather at their pleasure, divide, transfer words, names and letrers, (catteringly = in the holy Scriptures, and by making one thing our of another, they difsolve the conneRions of the truth, the speeches, induRions and parables, and hefe and there construing them by their own fitions, would bring the words of God to their follies, defaming the Scriptures, and saying that their fiftions have foundation on them. They calumniate the Law of God, and by the sappurations of words, syllables, letters, numbers impudently exrorted, they assay to bring violent and blasphemous proofs for their unbelief.

Besides,they being puft up by these crifles , do boast that they finde and search out the unspeakable mysteries of God, and secrets, which are above the Scriptures, by the which also they impudently affirm , and without blushing , that they can even prophecy,and do miracles and wonders ; bur it happeneth to them,as to «£/ops Dog. who leaving his bread,and -1ping after the shadow, lost his food; fo this perfidious and {tiff necked people , being always busted in the shadows of the Scriptures, and about their own vanities, and doing violence by their artificiall , bur superstitious Cabala, do loose the bread of eternall life, and being fed with vain words, do Pp 3 deltroy

destroy the word of truth ; fromithis Judaicall ferment 0 Cabalisticall superstition proceeded (as I suppose) the Ophitane, Gnostican, and Valentinian Hereticks, who together with their disciples,fained a certain Greek Cabala, perverting all che mysteries of the Christian faich, and by their herericall corruption wresting them co the Greek letters and numbers, by the which they consticuted a body of truth (as they call it ) and taught, that without these mysteries of lerters & numbers the truth could not be found in the Gospel, because that the writings thereof are various, and sometimes repugnant to themsclves,and full of parables; that they who see, might not see, and that they who hear, might not hear, and that they who understand, might not under 14, and that they are propounded co the blind and erroneous, according to the ca» por of their blindness and error ; ! ic that the sincere trath ying hid under these things, iscom! 1\cced to the perfeR only, - not by writings, but by word of moi th, and that this is that Al. phebetary and Arithmetical Theology which Christ in private manifested to his Apostles; and which Pax! speaketh to the perteR only ; for seeing that these are the highest mysteries, therefore they are not written, nor ought fo to be, bur to be kept in secret among(t wile men ; but no man is a wise man

amongst them,who knoweth not to refrain the greatest mon- | ters of Heresie, Of Juggling or Legerdemaiy, BY: let us return to that Magick, part of which is an art of 1) jugglings (e. ;, ) delusions, which are made according to appearance only, by which Magicians shew phantasmes,and play many miracles by circulatory frauds, and cause dreams which they do not so much by Geotick inchantments,and imprecations, and deceits of devils, as by certain vapors, perfumes, lights, love- medictnes,collyries, alligations, and suspen. sions, also by rings, images, glasses, and such lixe drugs, and instruments of Magicall art, and a naturall and Celestial! power. Also many things are done daily by flieght of hand, of which sort we see some are done daily by stage players,and sporters which we call Chirosophers (e. 5.) $kilful in sleight of hand. There are extant concerning this art, books of the Legerdemain of Hermes,and some others. We read also of a certain man called Paseton , a most notable juglar, that was wont to shew a banquet to guests, and when he pleased,to make it vanish away again, all rising with hunger, and thirst, being deluded. Weread that zma Pompilins did use these kinds of jugglings, and also that most learned Pythagoras did sometimes do this toy, that what things he pleased, he would write in a glass, which being ser against the full Moon; he would shew to any one that stood behind it, those things represented in the Globe of the Moon ; Hither belongs whatsoever Poets fing of the transmurations of men, which also is delivered by Historians, and by some Christian Divines, and also is recorded in the Scripture. So men may ap-

ear like Asses, or horses, or other Animals with fascinated or 2 troubled medium,and chat by a naturall art. Some- eyes, 5 bans se are done by good and evil spirits, or by God him- self at the request of some 200d men, as1n the Scrip:ure we read of E1i/h.4 the Prophet beser by an Army of the King fortifying Porham. Bur to pure eyes, and such as be opened by God.thole cannot deceive;lo thatwoman which was judged to . be a kind of catrle,did seem ro Hi/ario to be not any such thing, but a woman. These things therefore which are done according to appearance only, are called jugglers, ; But those things which are done by the Art of transmuting, or translating, as of Nebachadvezar, or of Corn carryed to another field, we have spoke of before ; but of this art of juggling, thus saith Jumblicus, These things which are supposed to oe juggled or bewitched, besides imagination, have no truth of action or essence. The end. of these is but to hold forth things co the imagination according to appear - ance , of which there presently remains no footlteps or l1gns. Now by what hath been said, it is manifest that Magick is no + thing else but a colleRion of Idolatry, Astrology, and super- {titious medicines; And now there is by Magicians railed 2 great company of hereticks in the Church, who as Janes and fambres relilted Moses, doin the like manner resist the Apostolicall crutch.

The chief of these was Simon the Samaritan,on whom by reason of this art was bestowed at Rome in Claudius Ce/ars time,a Statue, with this Inscription, To Simon the holy God. Of his blasphemies {"/emens Ensebins, and Iren.eus make mention, From this Simon,as from a Seminary of all Herelies proceeded by succefsions the monstrous Ophites, the filthy Gnosticks, the impious Valentinians, Cerdonians, Marcionilts, Montanians, and many other Hereticks, lying against God for gain and vain glory, doing no good to men, but deceiving them,and drawing them into destruRion and error,to whom they that give credit shall be confounded in the judgement of God. But of Magick I wrote whilest I was very yong three large books, which I called Of Occult Philesophy, in which what was then through the curiosity of my youth erroneous, I now being more advised, am willing to have retraRted, by this recantation; I formerly spent much time and colts in these vanities. . At last I grew so wise as to be able tO dislwade others from this destruction ; For whosoever do not inthe truth, nor in the power of God, but in the deceirs of divels, according to the operation of wicked spirits presum®© to divine and prophecy, and praQtising through Magicall vanities, exorcismes, incantions and other demoniacall works

ET — — y— —— —— — —— — — and deceits of Idolatry,boasting of delusions, and phantasmes presently ceasing, brag that they can do miracles,I say all these {hall with 7anxes, and Fambres, and Simeon Magus, be delti. nated to the torments of eternall Fire. of the Occult Philosophy of Henry Cornelins Agrippa, Anno M. D.X X XIII. In the Moneth of 1s. AnlnorexofalltheCrarrters which are contained in this W o R k. CHAP. L OW Magicians Colleft vertues from the three-fold world, ts declared in these three Books. Pag.I Chap. 2. Whes Magick ts, what are the Parts thereof, and how the Professors thereof must be qualified. Pig.2 Chap. 3. Of the four Elements, their qualities, and mutual mix= $10Ns, pag.6 Chap. 4+ Of « three-fold consideration of the Elements. Pag.7 Chap. 5. Of the wonderfull Natures of Fire,ana Earth. pag.9 Chap. 6. Of the Wonder full Natures of Water, eAire,aud Winds. 48.1T Chap. 7. Of the kinds of compounds, what relation they Pardon to the Elements, and what relation there iu betwixt the Elements thew/elves,and the soul, senses,and dispositions of men” pay. 18 8. HoW the Elements are in the Heavens, in Stars, in Di- vels, in Angels, and lastly in God himself. pag 20 Chap. 9. Of the werrnes of thiugs Natural, depending immeaiaily upon Elements, pag.22

Chap. 19, Of4he occult Vertwes of things, pag.24 Chap. 11, How Occult Vertues ar: infused into the several kinds of things by Idea's, through the help of the' Soul of the World, and rayes of the Stars: and what things abound most with thu Ver- Fes pag.26 Chap. 12. How it i that particular Vertues are infused into partscular Individuals, even of the same Species. pag.27 Chap. 13. Whence the Occult Vertwes of things proceed. pag.29 Chap. 14, Of the Spirit of the World, what 1t !s, and how by way of medium it wnites occult Vertnes to their subjects. Pag.32 Chap. 15, Haw we must find ont, and'examine the Vertnes of things by Way of srmilitude. - - | pag.34 Chap. 16. How the operations of severall Vertwes pass from one thing tato another, and are communicated one to the other. pag.36 Chap. 17. How by enmity and frienaship th: vertnes of things are tobetryed, and found out. pag.37 Chap, 18. Of the Inclinations of Eamities. pag.40 Chap. 19. How the Vertnes of things ave to be tryed and found out, which are in them specifically, or any one Individuall by way of sþ ectall gift, Pag.43 Chap. 20. That naturall Vertues are in some things throughout their whole substance, and inother things mn certain parts, and members, | pag. 44

Chap. 21. Of the Vertues of things which are in them only in their life time, and such as remain in them even after their death. Pag.4 Chap. 22. How inferior things are snbjefted to superior FI = how the bodies, the aftions, and dispositions of men are ascribed ro Stars, and Signs. pag.48 Chap. 23. How we shall know what Stars naturall things are un« der, and what things are under the Sun, which are called Solary, Chap. 24. What things are Lunaryor under the power of the Moon. P3854 Chap. 25. What things are Saturnine, or unaer the poWer of SaFHrn, Pag.5s$ Chap. 26. What things are unger the poWwer of Jupiter, and are called Fowial, , Pag.57 Chap. 27. what thitgs are under the power of Mars, and ave called Martial. Pag.58 Chap 28. what things are under the power of Venus,and are called Venereall. | pag.5 9 Chap 29. What things are wnaer the power of Mercury, and are called AMercuriall. cap.60 Chap. 30. That the whole (ublunary World ,and those things which are in it, are distributed to Planets. pag.GI Chap.31. How Provinces, and Kingdoms are distributed 10 Planets, pag.6 © Chap. 32. What thir.gs are unaer the Signs,” the fixed Stars, and their Images. pag-63 Chap. 33. Of the Seals,and Charatters of Natural things. pag.65 Chap. 34. How by Naturall thiags,and their vertues we may draW forth and attra#t the influences, and vertnes of ( eleftiall bodies.

Chap. 35. Of the Mixtions of naturall things one with m—_— and their benefit. pag.70 Chap: 36. Of the Union of mixt things, and the introduttion of a more noble form, and the senses of life. pag.72 Chap. 37. How by [ome certain naturall, and artificiall preparations we may attract certain Celestiall,and vitall gifts, pag.73 Chap. 38. How we may draw not only Celest;al,and vital, but also certain Intelleftual, and divine gifts from above. pag 75 Chap. 39. That we may by some certarn matters of the world stir up the Gods of the World, and their ministring sprrits. Pag-77 Chap. 40. Of bindings, What sort they are of, and in What Wayes they are wont to be done. Pag.78 Chap. 41. Of Sorceries, and their power. Pagi79 Chap. 42, Of the wonderfull vertues of some kinds of — pag.81 Chap. 43. Of perfumes, or Sufsumigations , their manner , and power. Pag.85 Chap. 44. The composition of some fumes appropriated to the Pla_—- pag. 33 Chap. 45. Of (ollyries, Unilions, Love- Medicines , and their vertwers. - pag-99 Chap. 46, Of naturall alligations, and suspensions. pag. 92 Chap. 47. Of Rings, and their compositions, *© Pag. 94 Chap. 43. Of the vertae of places, and What places are sutable to every Star. pag.95 Chap. 49. Of Light, Colours, Candles, and Lamps, and to what

Stars, Honses,and Elements severall colours are ascribed. pag. g7 Chap. 50. Of Fascination, and the Art thereof. Pag.1o1 . Chap. 51. Of certain observations producing wonderfull Vertyes, 8.102 Chap. 52. Of the Countenance , ana Gesture, the Habit, and Figure of the Body,and what Stars any of these do answer ; whence Physiognomy, anii Metoposcopy, and Chiromancy, Arts of divi- nation, have their grounds. pag.Io5 Chap. 53. Of Divination, and its kinds. pag.108 Chap. 54. Of divers certain Animals, and other things which have a fignification in Auguria's. Pag.110 Chap. 55. How Auspicia's are verified by the light of Naturall in. stint, and of some rules of finding of it ont. pag.117 Chap. 56. Of the Soothsayings of Flashes, and Lightnings,and how monstrous and prodigious things are to be interpreted. pag.123 Chap. 57. Of Geomancy , Hyaromancy, Aeromancy, Pyromancy, four Divinations of Elements. Pag.125 Chap. 58. Of the reviving of the dead, and of sleeping, and wanting vitluals many years together. Pag.127 Chap. 59. Of atvimation by dreams. Pag.131k Chap. 60. Of Madness, and Divinations Which zre made Whey men are awake,and of the poWer of a Melancholy humor,by which Spirits are sometimes induced into mens bodies, Pag.132 Chap. G1. Of the forming of Man of the external Senses, and allo

the Inward, ard the mind: of the threefold appetite of the Soul, and passions of the- Will, pag 136 Chap. 62: Of the Passions of the Mind, their Original, difference, and kinds, Pag.139 Chap. 63. How the passions of the mind change the proper body, by changing the Accidents, and moving the spirut, P3p.I41 Chap. 64. How the passions of the mind change the body by way of emitation from some resemblance ; Also of the transforming, and rtransluiting of men, and what sorce the imatinative power hath ot oxly over the body, but the sol. Pag-142 Chap. 65. How the Passions of the Alindcan work out of themselves upon anothers Body, pag. 145 Chap. 66. That the Passions of the mind are helped by a Celestiall season, and how necessary the Constancy of the mind ts ia every work. Pag.147 . Chap. 67. How mans mind may be joyned with the mind and _Intelligences of the Celestials, and together with them impress cer = rain Wonaerfull vertues upon inferiour things. pag.149 Chap. 68. How our mind can change, and bind injerior things to that which it de(ires, | Pag.150 Chap. 69. Of Speech, and the vertue of Words, Pag.151 Chap. 70. Of the vertue of proper names. P2g.153 Chap. 71. Of many words joyned together, as in sentences, and verses; and of the wertues, and astriftions of charms. pag.155

Chap. 72. Of the Wonderfall power of Inchantments. pag.157 Chap. 73. Of the vertue of Writing, and of making imprecations, and inscriptions. Pag. 159 Chap. 74. Of the proportion, correspondency, redattion of Letters to the (elejtiall Signs, aad Planets, accordins to various tongues, with a T able sheWwing thts, pag.160 ()* the necessity of Mathematicall learning,and of the many won - derfull Works Which are done by Mathematical Arts only, pag.167 Chap. 2. Of Numbers, and of their poWer, and vertue. pag.179 Chap. 3. How great vertues Numbers have, as Well in Naturall things, as in Supernaturall, pag. 172 Chap. 4. Of Unity ,and the Scale thereof. pag.174 Chap. 5. Of the Number of T Wo, and the Scale thereof. pag.177 Chap. 6. Of the Number of three, and the Scale hereof. pag. 179 Chap. 7. Of the Number of Four,and the Scale thereof. pag. 183 Chap. 8. Of the Number Five, and the Scale thoreof. pag.188 Chap. 9. Of the Number six, and the Scale thereof. Pag.t91 Chap. 10. Of the Number Seaven,and the Scale thereof. pag.193 - Chap. 11. Of the N 1 mber of Eight,and the Scale thereof.pag.2c6 Chap. 12. Of the Number of Nine,and the Scale thereof pag.208 Chap. 13. Of the Number Ten, and the Scale thereof. pag. 210 hap. 14. Of the Number eleven, and the number twelve ; with a double Scale of the Number t\welve Cabalisticall, and Orphi-

call. pag.216 Chap. 15. Of the Numbers which are above twelve, and of their poWers, and vertues, « Pag.222 Chap. 16. Of the notes of numbers, placed in certain gesturings. . pag. 226 Chap. 17. Of the various notes of numbers observed among#t the Romans, | pag.228 Chap. 18. Of the notes or fignres of the Grecians. Pag.230 Chap. 19. Of the notes of the Hebrews, and Caldeans, and certain other notes of Magicians. pag.232 Chap. 20. What numbers are attributed to letters ; and of divineing by the same. P38g.233 Chap. 21. What numbers are consecrated to the Gods, and which are ascribed, andto what Elements. pag. 237 Chap. 22. Of the tables of the Planets, their vertues, forms, and what Divine names, Intelligences, and Spirits are set over them, | Pag.239 Chap. 23. of Geometrical figures and Bodies, by What vertue they are prwerful in Magick, and which are agreeable to each Ele ment,and the Heaven, Page253 Chap. 24. Of Musficall Harmony ,of the force and power thereof. age255 Chap.25. Of sound and Harmony, and whice their WT in operation. pag. 257 Chap. 26. Concerning the agreement of th:w with the (celestial bodies,and what harmony and sound ts correspondent to every Star.

Chap.27. Of the proportion, measure, and Harmony of _ body. Chap. 28. Of the Composition and Harmony of the humane soul. | P3827 Chap.29. Of the Observation of Celestials, necessury in -tuh Chap. 30. When Planets are of-most powerfull influence. pag.280 Chap.31. Of the Observation of the fixt Stars, and of their Na- fHYes, Pag.281 Chap.32. Of the Sun, ana Moon, and their Magicall considera» tons. Pag.283 Chap. 33. Of the twenty eight Mansions of the Moon, and their wvertites. Pag-285 Chap.34. Of the true motion of the heavenly bodies to be observed in the eighth sphere, of the gronnd of Planetary hours.pag.289 Chap. 35. How some artificiall things,as Images,Seals,and (uch like, may obtain some vertue from the Celestial bodies. pag.290 Chap. 36. Of the Images of the Zodiach,, what vertuesthey being engravengreceive from the Stars, Pag.292 Chap. 37. Of the Images of the Faces,and of those Images which are without the Zodiach. pag.293 Chap.38. Of the [mares of Saturn, Pag.298 Chap. 39. Of the [mages of Jupiter, Pag.399 Cnip.49. Of the [mages of Mars. pag. 3coChap.41. Of ths mages of the Sun, P3g.1bid, Chap.42. Of the Images of Venus. P3g.301 Chap.43. Of the Images of Mercury. Pag.302 Chap.44. Of the Images of the Moon. ibid, Chap.45. Of the Images of the head and Tl of the Dragon of

Chap.46. Of the Images of the Mansions of the Moon, pag.304 Chap.47. Of the Images of the fixed Behenian Stars, pag.307 Chap.48. Of Geomanticall Figures, Which are the midale betWixt Images and { haratlers, Pag-309 Cha.49.0f Images, the figure Whereof 1s not after the likeness of any Celestiul fixure, but after the likeness of that which the mind of - the Worker desires. Pag-3Il Chap.50. Of certainCelestial observations, and the prattise of some Images, Pag.312 Chap.5 1, Of Charatters which are made after the rule and imitatiou of Celestial s,and how With the table thereof they are deduced out of Geomantical figures. pag. 316 Chap.52. Of (haratters which arc dra\Wvn from things themselves by a certain likeness, Pag.320 Chap.53. That no Divination Without Astrology 35 perfett. p.323 Chap. 54. Of Lottery,When, and whence the vertwe of Divining 1s incident to it, Pag.325 Chap.55-0f the sonl of the World, and of the Celrfti.uls, according to the traditons of the Poets,and Philosophers, Pag. 327 Chap.56. The same #5 confirmed by reason. pag.329 Chap. 57. That the sonl of the world, and the Celestial sonls are ra= tionall,and partake of arvine understanding. pag. 330 Chap 58. Of the names of the Celestials , aud their rale over th:s znferiour World, viz. Man. pag. 331

Chap.59. Of the seven governers of the world, the Planets, and of their various names serving to Magicall speeches, pag. 434. Chap.6o. That humane imprecations do naturally impress their poWers upon externall things ; «And how mans mind through cach degree of dependencies ascends into the intelligible world, becomes like to the more sublime spirits, and Intelligences, Pag.337 = OOK "x Sol CHAP. I. (). the necessity, power and profit of Religion, pag. 345 Chap.2. Of concealing of those thing Which are secret in Chap. 3. What dignification 1s required that one may be a true Mas gician and a worker of miracles. pag.340 Chap.4. Of the two helps of Ceremoniall Magick, Religion and Chap. 5. Of the three Guides of Religion,whu h bring us to the path of Truth. pag 355 Chap.6. How by these guides the soul of man ascendeth wp 4nto the Divine nature, and 14 made a worker of Miracles, pag.357 Chap.7. T hat the knowledge of the true God 15 necessary for a Magician and what the old Magicians and Philosophers have thought concerning God. pag.358. Chap-8. what the Ancient Philossphers have thought concerning the Divine T rintty, Pag.361, Chap. 9. What the true and most Orthodox faith 15 concerning God and the most holy T rinity. pag. 365.

Cha.10,0f divine emanations,whith the Hebrews call Numerations, others attributes ; The Gentiles gods and Dieties ; and of the ten Sephiroths and ten most sacred names of God whichrule them, and the interpretation of them. , pag. 3<6 Chap. 11. Of the Divine names , and their power and wertne. Page370 Chap. 12. Of the influence of the divine names through all the midale causes into these inferiour things. pag. 379 Chap.13. Of the numbers of God, aud of their influence on our members. pag.382 Chap. 14. Of the Gods of the Gentiles, and souls of the Celestial bodies,and What places were consecrated in times past , and to What Dieties. Pag-384. » re per C_ — Chap.15. What our Theologians think, concerning the (elefiial souls, pag-389.. Chap.16. Of Intelligences and spirits, and of the threefold kind of them,and of their diverse names,and of Infernal and [ubterraneal spirits, Pag.3909 Chap.17, Of these according to the opinion of the Theologians. Pag-395 Chap. 18. Of the orders of evil spirits, and of their fall, azd divers HAtures. P3g8.397 Chap.19. Of the bodies of the Devils. pag.402 Chap.20. Of the anoyance of evil spirits, and the preservation we have by good spirits, Pag-405 Chap. 21. Of obeying a proper Genizs, and of the searrhing out the nature thereof. pag.408, Chap.22. That there us a threefold kreper of man,and from Whence each of them proceed. pag.410 Chap.23. Of thetongueof Angels, and of their [peaking among (t themselves,and With xs, Pag.412

Chap.24. Of the names of Spirits, and their various imposition ; and of the Spirits that are set over the Stars,Sions,Corners of the Chap.25. How the Hebrew Mecubals draw forth the sacred name: of Angels out of the sacred writ, and of the seventie two Angels, Which bear the name of God, with the Tables of Zirmph, andthe Commutations of letters and numbers, pag.417 Chap.26. Of finding out of the names of [pirits,and Genius's from the disposition of ( elestial bodies, pag.4.28 Chap. 27. Of the calculating Art of such names by the tradition of Cabalists. pag.430 Chap. 28. How sometimes names of Spirits are taken from those _ things over which they are set. pag-435 Chap.29 Of the (haratters and Seals of spirits. pag. 437 Chap.30. Another - manner of making Charatlers, delivered by Chap.31. There 1s yet another fasyion of ( harafters, and concerning marks of spirits which axe received only by revelation. P.44 5 Chap.32. How good spirits may be ealled up by us,and hoW evil [pirits may be overcome by us, pag 447 Chap. Chap.33- Of the bonds of spirits, and of their adjnrations , and caltings out. AST M4 %4 Of the Animastical order,and the Heroes. m_ 2 Chap.35. Of the Mortal and Terrestrial Gods. pag.455 Chap.36. Of man , how he Wai created after the Image of God. { ag, Chap.37. Of mans soul, and through what means it 14 Fc _ body. pag.465 Chap. 38. hat Divine gifts man receiveth from above, from the several orders of the Intelligences and the heavens. pag. 456

Chap.39. How the superior Influences, seeing they are good by nature, are depraved in these inferior things, andare maar causes of evil, pag.469 Chap.40. That oz every man a divine Charatter ts imprinted,by the vertue of Which mau can attain the working of miracles. pa.471 Chap.41 hat concerning man after death,adiverse Opinions, P.473 Chap.42. By what wayes the Magicians and Necremancers do think they can call forth the souls of the dead. pag.488 Chap.43. Of the power of mans soul, in the mind, reason and imagrination, pag. 492 Chap.44. Of the degrees of souls, and their destiruftion,or Immortality, pag.496 Chap.45. Of Soorh/aying,and Phrensie. pag.499 Chap.46. Of the first kind of phrensie from the Muses, pag.500 Chap. 47. Of the second kinde from Dionylius. pag.503 Chap.48. Of the third kind of phrenfie from Apollo, pag 5 04 Chap.49. O/ the fourth kinde of Phrensie,from Venus, pag.507 Chap.50. Of raptwre,and extasie,and soothsayings, which happen to . wa $1 oY . "4. them which are taken With the falling sickness, or with a swonune, or to them un an agonie, Pag.508. Chap.s5 I, Of Propheticall Dreams. pag.S1I Chap.52. Of Lots and marks possessing the sure power of Oracles. pag.515 Chap.53. How he that Will receive Oracles must difyose himself. Pag- 517

Chap. 54. Of cleaunes5,and how to be observed. pag. 520 Chap.55. Of abstinence, fastings chastity solitarivess the tranquil - lity and ascent of the mind, pag: 522 — - -— — _ — CO moe Chap.56. Of Penitency,and Alms, pag.526 Chap.57. Of those things which being outwardly administred conce ts Expiation- pag-537 Chap.58. Of adorations, and vows. P3529 Chap.59. Of sacrifices and oblations, and their kinds and manners. Chap.60. What imprecations and rites the ancient; Were wont to * a#seins; "pI oblations. | pag.537 Chap.61. How these things must be performed, as to God, so to inferior dieties. Pag.533 Chap.62. Of consecrations, and their manner. pag. 540 Chap.63. What things may be called holy, What consecrated, and how these become so betwixt ns and the Ditties; and of sacred Chap.64. Of certain Religious observations,ceremonies,and rites of perfumings nunttions,and such like. pag.54$ Chap.65. The ( onclusron of the whele work, pag.555