Henry Cornelius Agrippa HIS Fourth BOOK OF Occult Philosophy. Of GEOMANCY. MAGICAL ELEMENTS of Peter de Abano. ASTRONOMICAL GEOMANCY. The NATURE of SPIRITS. Arbatel of magic.  
Translated into English by Robert Turner, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
LONDON Printed by J. C. for John Harrison, at the Lamb at the East-end of Paul's. 1655.   

The PREFACE To the unprejudiced Reader.  
AS the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the most noble and excellent Arts wherewith the Rational soul was endued, are by the rusty canker of Time brought unto Corruption. For magic itself, which the ancients did so divinely contemplate, is scandalised with bearing the badge of all diabolical sorceries: which Are (saith Mirandula) Pauci intelligum, multi reprehendum, & ficus canes igno●os semper allatrant: Few understand, many reprehend, and as dog's bark at those they know not: so do many condemn and hate the things they understand not. Many men there are, that abhor the very name and word Magus, because of Simon Magus, who being indeed not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title. But Magieke and Witchcraft are fat differing Sciences; whereof Pliny being ignorant, scoffeth thereat: for Nero (saith Pliny) 
Plin. lib. 30. Nat. Hist.  who had the most excellent Magicians of the East sent him by Tyrida●es king of Armenia, who held that kingdom by him, found the Art after long study and labour altogether ridiculous. Now Witchcraft and Sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy Scriptures, afford us sundry examples.  
But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; and as Plato affirmeth, the art of magic is the art of worshipping God: and the Persians called their gods {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hence Apollonius saith, that Magus is either {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is, that Magus is a name sometime of him that is a god by nature, & sometimes of him that is in the service of God: in which latter sense it is taken in Matth. 2. 1, 2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine magic; and these the Latins did entitle sapientes, or wise men: for the fear and worship of God, is the beginning of knowledge. These wise-men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests: the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by the name of Chaldeans; & by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequltur, & angelos ministros Dei, sed veri ejus venerationi novit assistore; idem daemonas prodit terrenos, Vagos; humanitatis inimices; Sosthenes ascribeth the due Majesty to the true God, & acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind.  
So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences; but under the name of magic, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and such Arts which are effected by combination with the devil, and whereof he is a party.  
These Witches and Necromancers are also called Malefici or venefici sorcerers or poisoners; of which name witches are rightly called, who without the Art of magic do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay; or otherwise (as it were sacr amentaliter) to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of magic, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it.  
A second kind of magic is astrology, which judgeth of the events of things to come, natural and human by the motions and influences of the stars upon these lower elements, by them observed & understood.  
Philo Judaeus affirmeth, that by this part of magic or astrology, together with the motions of the Stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui Contemplatione creature arum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in arithmetic and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.  
Abraham sanctitate & sapientia omnium pressed antissimus, primum Cal●●os, deinde Phoenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Chaldeans, than the Phoenicians, lastly the Egyptian Priests, astrology and Divine knowledge.  
Without doubt, Hermes Trismegistus, that divine Magician and Philosopher, who (as some say) lived long before Noah, attained to much Divine knowledge of the Creator through the study of magic and astrology; as his Writings, to this day extant among us, testify.  
The third kind of magic containeth the whole Philosophy of Nature; which bringeth to light the inmost virtues, and extracteth them out of nature's hidden bosom to human use: Virtutes in centre centri latentes; virtues hidden in the centre of the Centre, according to the chemists: of this sort were Albertus, Arnoldus de villa nova, Raymond, Bacon, and others, &c.  
The magic these men professed, is thus defined. Magia est connexio a viro sapiente agentium per nature am cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine corum admiratione qui causam ignorant. magic is the connexion of natural agents and patients, answerable each to other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that know not their causes.  
In all these, Zoroaster was well learned, especially in the first and the highest: for in his Oracles he confesseth God to be the first and the highest; he believeth of the Trinity, which he would not investigate by any natural knowledge: he speaketh of Angels, and of Paradise; approveth the immortality of the soul; teacheth Truth, Faith, Hope, and Love, discoursing of the abstinence and charity of the Magi.  
Of this Zoroaster, Eusebius in the theology of the Phoenicians, using Zoroaster's own words: Haec ad verbum scribit (saith Eusebius) Deus primus, incorruptibilium, sempiternus, ingenitus, expers partium, sibiipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pater juris, sine doctrina just itiam perdoctus, natura perfectus, sapiens, sacrae naturae unicus inventor, &. Thus saith Zoroaster, word for word: God the first, incorruptible, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the only inventor thereof.  
So that a Magician is no other but divinorum cultor & interpres, a studious observer and expounder of divine things; and the Art itself is none other quam Naturalis Philosophiae absoluta consummatio, than the absolute perfection of Natural Philosophy. Nevertheless there is a mixture in all things, of good with evil, of falsehood with truth, of corruption with purity. The good, the truth, the purity, in every kind, may well be embraced: As in the ancient worshipping of God by Sacrifice, there was no man knowing God among the Elders, that did for bear to worship the God of all power, or condemn that kind of Worship, because the devil was so adored in the Image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like.  
Neither did the abuse of Astrology terrify Abraham, (if we believe the most ancient and religious Writers) from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned men in these days from attributing those virtues, influences, and inclinations, to the Stars and other Lights of heaven, which God hath given to those his glorious creatures.  
I must expect some calumnies and obtrectations against this, from the malicious prejudiced man, and the lazy affecters of Ignorance, of whom this age swarms: but the voice and sound of the Snake and the Goose, is all one. But our stomachs are not now so queasy and tender, after so long time feeding upon solid Divinity; nor we so umbragious and star●ling, having been so long enlightened in God's path, that we should relapse into that childish Age, in which Aristotle's metaphysics, in a council in France, was forbid to be read.  
But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an innocent purpose therein; and entreat the Reader to follow this advice of Tabaeus, Qui litigant, sint ambo in conspectu tuo mali & rei. And if there be any scandal in this enterprise of mine, it is taken, not given. And this comfort I have in that axiom of Trismegistus, Qui pius est, summe philosophatur. And therefore I present it without disguise, and object it to all of candour and indifferency: and of Readers, of whom there be four sorts, as one observes: sponges, which attract all without distinguishing; Hour-glasses, which receive, and pour out as fast; Bags, which retain only the dregs of Spices, and let the Wine escape; and Sieves, which retain the best only. Some there are of the last sort, and to them I present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe against it, they shall pardon this my opinion, that such their severity proceeds from Self-guilriness; and give me leave to apply that of E●●odius that it is the nature of Self-wickedness, to think that of others, which themselves deserve. And it is all the comfort which the guilty have, Not to find any innocent. But that amongst others this may find some acceptation, is the desire of  
London, ult. Aug. 1654. R. Turner.   

To his special friend Mr. R. Turner, on his judicious Translation of Corn. Agrippa.  

As one that just out of a Trance appears,  
Amazed with stranger sights, whose secret fears  
Are scarcely past, but doubtful whether he  
May credit's eyes, remaineth steadfastly  
Fixed on those objects; just like him I stand,  
Rapt in amazement to behold that can  
By art come near the gods, that far excel  
The Angels that in those bright spheres do dwell.  
Behold Agrippa mounting th' lofty skies,  
Talking with gods; and then anon be pries  
Int' earths deep cabinet, as t' Mercury,  
All kinds of Spirits willing subjects be,  
And more than this his book supplies: but we  
Blind mortals, no ways could be led to see  
That light without a taper: then thou to me  
Must be Agrippa and an Oedipus.  
Agrippa once again appears, by thee  
Pulled out o' th' ashes of Antiquity.  
Let squint-eyed envy pine away, whilst thou  
Wearest crowns of Praise on thy deserving brew.  
I. P. B. Cantabrigiae.    

To his ingenious friend Mr. Turner, upon his Translation.  

THrice-noble Soul! renowned Epitome  
Of Learning and Occult philosophy;  
That unknown geomancy dost impart,  
With profound Secrets of that abstruse Art!  
T' expound Natural magic is thy task;  
Not hellborn necromancy to unmask;  
Exposing Mysteries to public view,  
That heretofore were known to very few.  
Thou dost not keep thy Knowledge to thyself,  
(As base-covetous Misers do their pelf;  
Whose numerous bags of rust-eaten gold,  
Profits none, till themselves are laid in mould)  
But studious of public good, dost make  
All of th' fruits of thy labours to partake.   

Therefore if some captious critic blame  
Thy Writings, surely than his judgement's lame.  
Art hath no hater but an empty pate,  
Which can far better carp, then imitate.  
Nay Zoilus or Momus will not dare  
Blame thy Translation, without compare  
Excellent. So that if an bundred tongues  
Dame Nature had bestowed, and brazes lungs;  
Yet rightly to chuccinate thy praises,  
I should want strength, as well as polite phrases.  
But if the gods will grant what I do crave,  
Than Enoch's Translation shalt thou have.   
W. P. S. John's Cambr.   

To his friend the Author, on this his Translation.  

WHat, not a Sibyl or Cassandra left?  
Apollo ceased? Has sharp-fanged Time bereft  
Us of the Oracles? Is Dodan's grove  
Cut down? Does ne'er a word proceed from Jove  
Into the ears of mortals that inherit  
Tiresias soul, or the great Calcha's spirit?  
What is become o' th' Augurs that foretold  
Nature's intents? Are th' Magi dead, that could  
Tell what was done in every sphere? Shall we  
Not know what's done in the remotest Country  
Without great travel? Can't we below descry  
The mind o' th' gods above? All's done by thee,  
Agrippa; all their Arts lie couched in thee.  
Th' Art that before in divers heads did lie,  
Is now collect int' one Monopoly.  
But all's in vain; we lacked an Oedipus,  
Who should interpret's meaning unto us:  
This thou effectest with such dex●erity,  
Adding perhaps what th' Author ne'er did see;  
That we may say, Thou dost the Art renew:  
To thee the greater half of th' praise is due.  
J. B. Cantabrigiae.    

To the Author, on his Translation of Cornelius Agrippa.  

PAllas of Learning th' art, if Goddess named▪  
Which Prototype thy knowledge hath explained;  
Which Nature also striving to combine,  
Science and Learning, in this Form of thine,  
To us not darkly, but doth clearly show  
Knowledge of Mysteries as the shrine in you.  
By thy permission 'tis, we have access  
Into Geomancy; which yet unless  
Thou hadst unmasked, a mystery 't had lain,  
A task too hard for mortals to explain.  
Which since then hast from the Lethaean floods  
Preserved, we'll consecrate the Lethaean buds  
To thee: (Phoebus dismissed) thine shall be  
The Oracle, so which all men shall flee  
In time of danger; thy predictions shall,  
To whatsoever thou command'st, enthrall  
Our willing hearts; yea, thou shalt be  
Sole Prophet, we obedient to thee.  
J. R.    

To the Author, on his Translation of Cornelius Agrippa.  

DOth Phoebus cease to answer t● our demands▪  
Or will he not accept 〈◊〉 mortals hands  
A sad Bidental? And is Sibyls cave  
Inhabitable? Or may Tiresias have  
No successor nor rival! How shall we  
Then Oedipus to th' world direct? If he  
Do Incest add to Parricide, th' are dumb,  
That could predict what things should surely come:  
And they are silent that knew when t' apply  
T' our body politic Purge and P●le●●to●●y.  
How will hold thieves our treasures rob, who shall  
Lost goods regain, or by his charm recall  
The ●eceut? Th' Art 〈◊〉 by thee reprieved:  
In thee the Magi seem to be revi●'d.  
Phoebus is not brainsick, Jove's davis not dead,  
Th' Oracles not ceased: Agrippa's had  
(Like the Arabian birds self builded nest,  
Which first her Ur● proves, the● her quickening res●  
Hath thee produced more th●● his equal su●e,  
Else had this Art as yet remained observe,  
A miracle to vulgars, will kn●w● to na●●,  
Scarce read by deepest apprehension.  
Then I'll conclude, Since thou dost him explain.  
That th' younger brother hath the better brain.  
John Tomlinson, of St. John's in Cambridge.    

To his good friend the Author, on his Translation of Occult Philosophy and geomancy.  

MOst noble undertaking▪! as if Art  
And Prudence should a bargain make, t'impart  
Refulgent lustres: you send forth a ray  
Which noblest Patrons never could display.  
Well may Diana love you and inspire  
Your noblest Genius with celestial fire,  
Whose sparkling fancy with more power can quell,  
And sooner conquer, than a magic Spell.  
The Author thought not, (when he penned the Book)  
To be surmounted by a higher look,  
Or be o'ertopt be a more triumphant strain,  
Which should exalt his then-most pleasant vein.  
But seeing that a later progeny  
Hath snatched his honour from obscurity,  
Both shall revive and make Spectators know  
The best deservers of the Lawrel'bow.  
Nature and Are here strive, the victory  
To get: and though to yield he doth deny,  
Th' hast got the start: though he triumph in praise,  
Yet may his ivy wait upon your Bays.  
M. S. Cantabrigiae.    

To the Author, on this his ingenious Translation of Cornelius Agrippa.  

WHat is't I view? Agrippa made to wear  
An English habit? Sure 'tis something vare.  
Or are his Roman garments, by thy Wit,  
Translated to an English garb so fit  
T' illustrate him? for that thou hast, we see,  
Enlightened his obscure philosophy;  
And that which did so intricate remain,  
Thou hast exposed to every vulgar brain.  
If then thy beams through such dark works shine clear,  
How splendent will they in thine own appear!  
Then go thou on, brave soul, to spread such rays  
Of Learning through the world, may speak thy praise.  
And fear no critics: for thou, by a Spell,  
Canst force their tongues within their teeth to dwell.  
Jo. Tabor, of St. John's in Cambridge.    

Henry Cornelius' Agrippa; of Geomancy:  
GEOMANCY is an Art of Divination, whereby the judgement may be rendered by lot, or destiny, to every question of every thing whatsoever, but the Art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equality or inequality, likeness or unlikeness; which Figures are also reduced to the celestial Figures, assuming their natures and proprieties, according to the course and forms of the signs and Planets; notwithstanding this in the first place we are to consider, that whereas this kind of Art can declare or show forth nothing of verity, unless it shall be radical in some sublime virtue, and this the authors of this Science have demonstrated to be twofold: the one whereof consists in Religion and Ceremonies; and therefore they will have the Projectings of the points of this Art to be made with signs in the Earth, wherefore this Art is appropriated to this Element of Earth, even as Pyromancy to the fire, and Hydromancy to the Element of Water: Then whereas they judged the hand of the Projector or Worker to be most powerfully moved, and directed to the terrestrial spirits; and therefore they first used certain holy incantations and deprecations, with other rites and observations, provoking and alluring spirits of this nature hereunto.  
Another power there is that doth direct and rule this Lot or Fortune, which is in the very soul itself of the Projector, when he is carried to this work with some great egress of his own desire, for this Art hath a natural obedience to the soul itself, and of necessity ●iath efficacy and is moved to that which the soul itself desires, and this way is by far more true and pure; neither matters it where or how these points are projected; therefore this Art hath the same Radix with the Art of astrological Questions: which also can no otherwise be verified, unless with a constant and excessive affection of the Querent himself: Now than that we may proceed to the Praxis of this Art; first it is to be known, that all Figures upon which this whole Art is founded are only sixteen, as in this following Table you shall see noted, with their names.  
The greater Fortune. The lesser Fortune. Solis. ☉ Via. Populus. Luna. ☽ Acquisitio. Letitia. Jovis. ♃ Puella. Amissio. Veneris. ♀ Conjunctio. Alous. Mercurii. ☿ Puer. Rubeus. Martis. ♂ Cancer. Tristitia. Saturni. ♄ ☊ dragon's head. ☋ dragon's tail.   
Now we proceed to declare with what Planets these Figures are distributed; for hereupon all the propriety and nature of Figures and the judgement of the whole Art dependeth: Therefore the greater and lesser Fortune are ascribed to the Sun; but the first or greater Fortune is when the Sun is diurnal, and posited in his dignities; the other, or lesser Fortune is when the Sun is nocturnal, or placed in less dignities: Via, and Populus (that is, the Way, and People) are referred to the moon; the first from her beginning and increasing, the second from her full light and quarter decreasing; Acquisitio, and Laetitia (which is gain, Profit; Joy and Gladness) are of Jupiter: But the first hath Jupiter the greater Fortune, the second the less, but without detriment: Puella, and Amissio are of Kenus; the first fortunate, the other (as it were) rettograde, or combust: Conjunctio and Albus are both Figures of Mercury, and are both good; but the first the more Fortunate: Puer, and Rubius are Figures ascribed to Mars; the first whereof hath Mars benevolent, the second malevolent: Carter, and Tristitia are both. Figures of Sataru, and both evil; but the first of the greater detriment: the dragon's head, and dragon's tail do follow their own natures.  
And these are the infallible comparisons of the Figures, and from these we may easily discern the equality of their signs; therefore the greater and lesser Fortunes have the signs of Leo, which is the House of the Sun: Via and Populus have the sign of Cancer, which is the House of the moon: Acquisitio hath for his sign Pisces; and Laetitia Sagitary, which are both the Houses of Jupiter: Puella hath the sign of Taurus, and Amissio of Libra, which are the Houses of Venus: Conjunctio hath for its sign Virgo, and Albus the sign Gemini, the Houses of Mercury: Puella and Rubeus have for their sign Scorpio, the House of Mars: Carcer hath the sign Capricorn, and Tristitia Aquary, the Houses of Saturn: The dragon's head and tail are thus divided, the head to Capricorn, and the dragon's tail adhereth to Scorpio; and from hence you may easily obtain the triplicities of these signs after the manner of the triplicities of the signs of the zodiac: Puer therefore, both Fortunes, and Laetitia do govern the fiery triplicity; Puella, Conjunctio, Carcer, and the dragon's head the earthly triplicity: Albus, Amitia, and Tristitia, do make the Airy triplicity: and Via, Populus, and Rubeus, with the dragon's tail, and Acquisitio do rule the watery triplicity, and this order is taken according to the course or manner of the signs.  
But if any one will constitute these triplicities according to the natures of the Planets, and Figures themselves, let him observe this Rule, that Fortuna major, Rubeus, Puer, and Amissio do make the fiery triplicity: Fortuna minor, Puella, Laetitia, and Conjunctio triplicity of the air: Acquisitio, the dragon's tail, Via, and Populus do govern the watery triplicity; and the earthly triplicity is ruled by Carcer, Tristitia, Albus, and the dragon's head. And this way is rather to be observed then the first which we have set forth; because it is constituted according to the Rule and manner of the signs.  
This order is also far more true and rational then that which vulgarly is used, which is described after this manner: of the Fiery triplicity are, Cauda, Fortuna minor, Amissio, and Rubeus: of the Airy triplicity are, Acquisitio, Laetitia, Puer, and Conjunctio: of the watery triplicity are, Populus, Via, Albus, and Puella: And Caput, Fortuna major, Carcer, and Tristitia are of the earthly triplicity.  
They do likewise distribute these Figures to the twelve signs of the zodiac, after this manner, Acquisitio is given to Aries; Fortuna, both major and minor to Taurus; Laetitia to the sign Gemini; Puella and Rubens to Cancer; Albus is assigned to Leo, Via to Virgo; the dragon's head, and Conjunctio to Libra; Puer is submitted to Scorpio; Tristitia and Amissio are assigned to Sagitary; the dragon's tail to Capricorn; Populus to Aquarius; and Carcer is assigned the sign Pisces.  
And now we come to speak of the manner of projecting or setting down these Figures, which is thus; that we set down the points according to their course in four lines, from the right hand towards the left, and this in four courses: There will therefore result unto us four Figures made in four several lines, according to the even or uneven marking every several line; which four Figures are wont to be called Matres: which do bring forth the rest, filling up and completing the whole Figure of Judgement, an example whereof you may see here following.  
Of these four Matres are also produced four other secondary Figures, which they call Fili●, or Succedents, which are gathered together after this manner; that is to say, by making the four Matres according to their order, placing them by course one after another 〈◊〉; then that which shall result out of every line, maketh the Figure of Fili●, the order whereof is by descending from the superior points through both 〈◊〉 to the lowest: as in this example.  
Matres.  
Filiae produced.  
And these 8 Figures do make 8 Houses of Heaven, after this manner, by placing the Figures from the left hand towards the right: as the four Matres do make the four first Houses, so the four Filia do make the four following Houses, which are the fift, sixt, seventh, and eighth: and the rest of the Houses are found after this manner; that is to say, out of the first and second is derived the ninth; out of the third and fourth the tenth; out of the fifth and sixth the eleventh; and out of the seventh and eighth the twelfth: By the combination or joining together of two Figures according to the rule of the even or uneven number in the remaining points of each Figure. After the same manner there are produced out of the last four Figures; that is to say, of the ninth, tenth, eleventh, and twelfth, two Figures which they call Coadjutrices, or Testes; out of which two is also one constituted, which is called the Index of the whole Figure, or thing Quesited: as appeareth in this example following.  
A Theme of Geomancy.  
Filiae.  
Matres.  
And this which we have declared is the common manner observed by Geomancers, which we do not altogether reject neither extol; therefore this is also to be considered in our judgements: Now therefore I shall give unto you the true Figure of Geomancy, according to the right constitution of astrological reason, which is thus.  
As the former Matres do make the four Angles of an House, the first maketh the first Angle, the second the second Angle, the third maketh the third Angle, and the fourth the fourth Angle; so the four Filiae arising from the Matres, do constitute the four succedent Houses; the first maketh the second House, the second the eleventh, the third the eighth, and the fourth maketh the first House: the rest of the Houses, which are Cadents are to be calculated according to the Rule of their triplicity; that is to say, by making the ninth out of the fourth and fifth, and the sixth out of the tenth and second, of the seventh, and eleventh the third, and of the fourth and eighth the twelfth.  
And now you have the whole Figure of true judgement constituted according to true and efficacious reasons, whereby I shall show how you shall complete it: the Figure which shall be in the first House shall give you the sign ascending, which the first Figure showeth; which being done, you shall attribute their signs to the rest of their Houses, according to the order of the signs: then in every House you shall note the Planets according to the nature of the Figure: then from all these you shall build your judgement according to the signification of the Planets in the signs and Houses wherein they shall be found, and according to their aspects among themselves, and to the place of the querent and thing quesited; and you shall judge according to the natures of the signs ascending in their Houses, and according to the natures and proprieties of the Figures which they have placed in the several Houses, and according to the commisture of other Figures aspecting them: The Index of the Figure which the Geomancers for the most part have made, how it is found in the former Figure.  
But here we shall give you the secret of the whole Art, to find out the Index in the subsequent Figure, which is thus: that you number all the points which are contained in the lines of the projections, and this you shall divide by twelve: and that which remaineth project from the Ascendent by the several Houses, and upon which House there falleth a final unity, that Figure giveth you a competent Judgement of the thing quesited; and this together with the significations of the Judgements aforesaid. But if on either part they shall be equal, or ambiguous, than the Index alone shall certify you of the thing quesited. The Example of this Figure is here placed.  
There remains out of the division of the projections 6 points; wherefore Jupiter in the 6 House showeth the Index.  
It remaineth now, that we declare, of what thing and to what House a Question doth appertain. Then, what every Figure doth show or signify concerning all Questions in every House.  
First therefore we shall handle the significations of the Houses; which are these.  
The first House showeth the person of the Querent, as often as a Question shall be proposed concerning himself of his own matters, or any thing appertaining to him. And this House declareth the Judgement of the life, form, state, condition, habit, disposition, form and figure, and of the colour of men. The second House containeth the Judgement of substance, riches, poverty, gain and loss, good fortune and evil fortune: and of accidents in substance; as theft, loss or negligence. The third House signifieth brethren, sisters, and Collaterals in blood: It judgeth of small journeys, and fidelities of men. The fourth House signifies fathers and grandfathers, patrimony and inheritance, possessions, buildings, fields, treasure, and things hidden: It giveth also the description of those who want any thing by theft, losing, or negligence. The fifth House giveth judgement of legates, Messengers, Rumours, News; of Honour, and of accidents after death: and of Questions that may be propounded concernning women with child, or creatures pregnant. The sixth House giveth Judgement of infirmities, and medicines; of familiars and servants; of cattle and domestic animals. The seventh House signifies wedlock, whoredom, and fornication; rendereth Judgement of friends, strifes, and controversies; and of matters acted before Judges. The eighth hath signification of death, and of those things which come by death of legates, and hereditaments; of the dowry or portion of a wife. The ninth House showeth journeys, faith, and constancy; dreams, divine Sciences, and Religion. The tenth House hath signification of Honours, and of Magisterial Offices. The eleventh House signifies friends, and the substance of Princes. The twelfth House signifies enemies, servants, imprisonment, and misfortune, and whatsoever evil can happen besides death and sickness, the Judgements whereof are to be required in the sixth House, and in the eighth.  
It rests now, that we show you what every Figure before spoken of signifieth in these places; which we shall now unfold.  
Fortuna major being found in the first House, giveth long 
The greater Fortune.  life, and freeth from the molestation of Diseases: it demonstrateth a man to be noble, magnanimous, of good manners, mean of stature, complexion ruddy, hair curling, and his superior members greater than his inferior. In the second House, he signifies manifest riches and manifest gain, good fortune, and the gaining of any thing lost or mislaid; the taking of a thief, and recovery of things stolen. In the third House, he signifies brethren and kinsmen, Nobles, and persons of good conversation; journeys to be prosperous and gainful with honour: it demonstrateth men to be faithful, and their friendship to be unfeigned. In the fourth House, he represents a father to be noble, and of good reputation, and known by many people: He enlargeth possessions in Cities, increaseth Patrimonies, and discovereth hidden treasures. In this place he likewise signifies theft, and recovers every thing lost. In the fifth House, he giveth joy by children, and causeth them to attain to great Honours: Embassages he rendereth prosperous; but they are purchased with pains, and prayers: He noteth rumours to be true: he bestoweth public Honours, and causeth a man to be very famous after death: foreshoweth a woman with child to bring forth a man-child. In the sixth House, he freeth from diseases; showeth those that have infirmities shall in a short time recover; signifieth a physician to be faithful and honest to administer good physic, of which there ought to be had no suspicion; household-servants and ministers to be faithful: and of animals, he chiefly signifies Horses. In the seventh House, he giveth a wife rich, honest, and of good manners; loving and pleasant: he overcometh strifes and contentions. But if the Question be concerning them, he signifieth the adversaries to be very potent, and great favourites. In the eighth House, if a Question be proposed of the death of any one, it signifies he shall live: the kind of death he showeth to be good and natural; an honest burial, and honourable Funerals: He foreshoweth a wife to have a rich dowry, legacies and inheritance. In the ninth House, he signifies journeys to be prosperous; and by land on horseback, rather than on foot, to be long, and not soon accomplished: He showeth the return of those that are absent; signifies men to be of good faith, and constant in their intentions; and religious; and that never change or alter their faith: Dreams he presageth to be true; signifieth true and perfect Sciences. In the tenth House, he foreshoweth great Honours, bestoweth public Offices, magistracy, and Judgements; and honours in the Courts of Princes: signifieth Judges to be just, and not corrupted with gifts: bringeth a Cause to be easily and soon expedited: showeth Kings to be potent, fortunate, and victorious: denoteth Victory to be certain: signifieth a mother to be noble, and of long life. In the eleventh house, he signifies true friends, and profitable; a Prince rich and liberal; maketh a man fortunate, and beloved of his Prince. In the twelfth House, if a Question be proposed of the quality of enemies, it demonstrateth them to be potent and noble, and hardly to be resisted: But if a Question shall be concerning any other condition or respect to the enemies, he will deliver from their treacheries. It signifieth faithful servants; reduceth fugitives; hath signification of animals, as horses, lions, and bulls; freeth from imprisonments; and eminent dangers he either mitigateth or taketh away.  
Fortuna minor in the first house, giveth long life, but encumbered with divers molestations and sicknesses: it signifieth a 
The lesser Fortune.  person of short stature, a lean body, having a mould or mark in his forehead or right eye. In the second House, he signifies substance, and that to be consumed with too much prodigality: hideth a thief; and a thing stolen is scarcely to be recovered, but with great labour. In the third House, he causeth discord amongst brethren and kinsfolks; threatneth danger to be in a journey, but escapeth it: rendereth men to be of good faith, but of close and hidden minds. In the fourth House, he prejudiceth Patrimonies and Inheritances; concealeth treasuries; and things lost cannot be regained, but with great difficulty: He signifieth a father to be honest, but a spender of his estate through prodigality, leaving small portions to his children. Fortuna minor in the fifth House, giveth few children; a woman with child he signifies shall have a woman-child; signifies Embassages to be honourable, but little profitable; raiseth to mean honours; giveth a good fame after death, but not much divulged; nor of lasting memory. In the sixth House, he signifies diseases, both Sanguine and choleric; showeth the sick person to be in great danger, but shall recover: signifies faithful servants, but slothful and unprofitable: And the same of other animals. In the seventh House, he giveth a wife of a good progeny descended; but you shall be encumbered with many troubles with her: causeth love to be anxious & unconstant: prolongeth contentions, and maketh one's adversary to circumvent him with many cavillations; but in process of time he giveth victory. In the eighth House, he showeth the kind of death to be good and honest; but obscure, or in a strange place, or pilgrimage: discovereth Legacies and Possessions; but to be obtained with suit and difficulty: denoteth Funerals and Buryings to be obscure; the portion of a wife to be hardly gotten, but easily spent. In the ninth House, he maketh journeys to be dangerous; and a party absent slowly to return: causeth men to be occupied in offices of Religion: showeth Sciences to be unaccomplished; but keepeth constancy in faith and Religion. In the tenth House, he signifieth Kings and Princes to be potent; but to gain their power with war and violence: banished men he showeth shall soon return: it likewise discovereth honours, great Offices and benefits; but for which you shall continually labour and strive, and wherein you shall have no stable continuance: A Judge shall not favour you: Suits and contentions he prolongeth: A father and mother he showeth shall soon die, and always to be affected with many diseases. In the eleventh House, he maketh many friends; but such as are poor and unprofitable, and not able to relieve thy necessities: it ingratiates you with Princes, and giveth great hopes, but small gains; neither long to continue in any benefice or offices bestowed by a Prince. In the twelfth House, he showeth enemies to be crafty, subtle, and fraudulent, and studying to circumvent you with many secret factions: signifies one in prison to be long detained, but at length to be delivered: Animals he showeth to be unfruitful, and servants unprofitable; and the changes of fortune to be frequent, from good to evil, and from bad to good.  
Via in the first House, bestoweth a long and prosperous 
Way.  life; giveth signification of a stranger; lean of body, and tall of stature; fair of complexion, having a small beard: a person liberal and pleasant; but slow, and little addicted to labour. In the second, he increaseth substance and riches; recovereth any thing that is stolen or lost; but signifies the thief to be departed without the City. In the third, he multiplies brethren and kinsfolks; signifies continual journeys, and prosperous; men that are publicly known, honest, and of good conversation. Via in the fourth House, signifies the father to be honest; increaseth the Patrimony and Inheritance; produceth wealthy fields; showeth treasure to be in the place inquired after; recovereth any thing lost. In the fifth, he increaseth the company of male-children; showeth a woman with child to bring forth a male-child; sendeth Embassages to strange and remote parts; increaseth public honours; signifieth an honest kind of death, and to be known thorough many Provinces In the sixth House, Via preserveth from sickness; signifies the diseased speedily to recover; giveth profitable servants, and animals fruitful and profitable. In the seventh House, he bestoweth a wife fair and pleasant, with whom you shall enjoy perpetual felicity: causeth strifes and controversies most speedily to be determined; adversaries to be easily overcome, and that shall willingly submit their controversies to the Arbitration of good men. In the eighth House, he showeth the kind of death to proceed from phlegmatic diseases; to be honest, and of good report: discovereth great Legacies, and rich Inheritances to be obtained by the dead: And if any one hath been reported to be dead, it showeth him to be alive. In the ninth House, Via causeth long journeys by water, especially by Sea, and portendeth very great gains to be acquired thereby: he denoteth Priesthoods, and profits from Ecclesiastical employments; maketh men of good Religion, upright, and constant of faith: showeth dreams to be true, whose signification shall suddenly appear: increaseth Philosophical and Grammatical Sciences, and those things which appertain to the instruction and bringing up of children. In the tenth House if Via be found, he maketh Kings and Princes happy and fortunate, and such as shall maintain continual peace with their Allies; and that they shall require amity and friendship amongst many Princes by their several Embassages: promoteth public Honours, Offices, and magistracy amongst the vulgar and common people; or about things pertaining to the water, journeys, or about gathering Taxes and assessments: showeth Judges to be just and merciful, and that shall quickly dispatch Causes depending before them: and denotes a mother to be of good repute, healthy, and of long life. In the eleventh House, he raiseth many wealthy friends, and acquireth faithful friends in foreign Provinces and Countries, and that shall willingly relieve him that requires them, with all help and diligence: It ingratiates persons with profit and trust amongst Princes, employing him in such Offices, as he shall be encumbered with continual travels. Via in the twelfth House, causeth many enemies, but such as of whom little hurt or danger is to be feared: signifies servants and animals to be profitable: whosoever is in prison, to be escaped, or speedily to be delivered from thence: and preserveth a man from the evil accidents of Fortune.  
Populus being found in the first House, if a Question be 
People.  propounded concerning that House, showeth a mean life, of a middle age, but inconstant, with divers sicknesses, and various successes of Fortune: signifies a man of a middle stature, a gross body, well set in his members; perhaps some mould or mark about his left eye. But if a Question shall be propounded concerning the figure of a man, and to this figure if there be joined any of the figures of Saturn or Rubeus, it showeth the man to be monstrously deformed; and that deformity he signifies to proceed from his birth: but if in the fifth House, if he be encompas●ed with malevolent Aspects, than that monstrousness is to come. In the second House, Populus showeth a mean substance, and that to be gotten with great difficulty: maketh a man also always sensible of laborious toil: things stolen are never regained: what is lost shall never be wholly recovered: that which is hidden shall not be found. But if the Question be of a thief, it declareth him not yet to be fled away, but to lie lurking within the City. In the third House, Populus raiseth few friends, either of brethren or kindred: foreshoweth journeys, but with labour and trouble; notwithstanding some profit may accrue by them: denotes a man unstable in his faith, and causeth a man often to be deceived by his companions. In the fourth House, it signifies a father to be sickly, and of a laborious life, and his earthly possessions and inheritances to be taken away showeth profit to be gained by water: showeth treasure not to be hid; or if there be any hidden, that it shall not be found: A patrimony to be preserved with great labour. In the fifth House, he showeth no honest Messages, but either maketh the messengers to be Porters, or public carrier's: he di●●lgeth false rumours, which notwithstanding have the likeness of some truth, and seem to have their original from truth, which is not reported as it is done: It signifies a woman to be barren, and causeth such as are great with child to be abortives: appointeth an inglorious Funeral, and ill report after death. In the sixth House, Populus showeth cold sicknesses; and chiefly affecteth the lower parts of the body: A Physician is declared to be careless and negligent in administering physic to the sick, and signifies those that are affected with sickness to be in danger of death, and scarcely recover at all: it notes the decitfulness of servants, and detriment of cattle. In the seventh House, it showeth a wife to be fair and pleasant, but one that shall be solicited with the love of many wooers: signifies her loves to be feigned and dissembling: maketh weak and impotent adversaries soon to desert prosecuting. In the eighth House, it denotes sudden death without any long sickness or anguish, and oftentimes showeth death by the water; giveth no inheritance, possession or legacy from the dead; and if any be, they shall be lost by some intervening contention, or other discord: he signifies the dowry of a wife to be little or none. Populus in the ninth House, sneweth false dreams, personates a man of rude wit, without any learning or science; In religion he signifies infericur Offices, such as serve either to cleanse the Church, or ring the bells; and he signifies a man little curious or studious in religion, neither one that is troubled with much conscience. In the tenth House he signifies such Kings and Princes, as for the most part are expulsed out of their Rule and Dominions, or either suffer continual trouble and detriment about them: he signifies Offices and Magistracy, which appertain to matters concerning the waters, as about the Navy, bridges, fishings, shores, meadows, & things of the like sort; maketh Judges to be variable and slow in expediting of Causes before them; declareth a Mother to be sickly, and of a short life. In the eleventh House he giveth few friends, and many flatterers; and with Princes giveth neither favour nor fortune. In the twelfth House he showeth weak and ignoble enemies; declareth one in prison not to be delivered; discovereth dangers in waters, and watery places.  
Acquisitio found in the first House, giveth a long life and 
Gain.  prosperous old age; signifies a man of a middle stature, and a great head, a countenance very well to be distinguished or known, a long nose, much beard, hair curling, and fair eyes, free of his meat and drink, but in all things else sparing and not liberal. In the second House, he signifies very great riches, apprehendeth all thieves, and causeth whatsoever is lost to be recovered. In the third House, many brethren, and they to be wealthy; many gainful journeys; signifies a man of good faith. In the fourth is signified a Patrimony of much riches, many possessions of copious fruits; he signifieth that treasure hid in any place shall be found; and showeth a Father to be rich, but covetous. In the fifth House, Acquisitio signifies many children of both Sexes, but more Males then Females; showeth a woman to be with child, and that she shall be delivered without danger: and if a question be propounded concerning any Sex, he signifies it to be Masculine; increaseth gainful profitable Embassages and Messages, but extendeth fame not far after death, yet causeth a man to be inherited of his own, and signifieth rumours to be true. In the sixth House he signifies many and grievous sicknesses, and long to continue, maketh the sick to be in danger of death, and often to die: yet he declareth a physician to be learned and honest; giveth many servants and chattels, and gains to be acquired from them. In the seventh House he signifies a wife to be rich, but either a widow, or a woman of a well-grown age; signifies suits and contentions to be great and durable, and that love and wedlock shall be effected by lot. In the eighth House, if a man he inquired after, it showeth him to be dead, signifieth the kind of death to be short, and sickness to last but a few days; discovereth very profitable legacies and inheritances, and signifieth a wife to have a rich dowry. In the minth House he signifies long and profitable journeys; showeth if any one be absent he shall soon return; causeth gain to be obtained from Religious and Ecclesiastical Persons or Scholars, and signifies a man of a true and perfect Science. In the tenth House, he maketh Princes to enlarge their Dominions; a Judge favourable, but one that must be continually presented with gifts; causeth Offices and Magistracy to be very gainful; signifieth a Mother rich and happy. In the eleventh House, Acquisitio multiplieth friends, and bringeth profit from them, and increaseth favour with Princes. In the twelfth House he signifieth a man shall have many powerful or potent enemies; reduceth and bringeth home servants fled away, and cattle strayed; and signifies he that is in prison shall not be delivered.  
Laetitia in the first House signifies long life with prosperity, and much joy and gladness, and causeth a man to outlive and 
Joy.  be more victorious than all his brethren; signifies a man of a tall stature, fair members, a broad forehead, having great and broad teeth; and that hath a face comely and well coloured. In the second House it signifies riches and many gains, but great expenses and various mutations of ones state and condition; theft and any thing lost is recovered and returned: but if the Question be of a thief, it declareth him to be fled away. In the third House Laetitia showeth brethren to be of a good conversation, but of short life; journeys pleasant and comfortable; men of good credit and faith. In the fourth he signifies happy Patrimonies and possessions, a Father to be noble, and honoured with the dignity of some princely office; showeth treasure to be in the place inquired after, but of less worth and value than is supposed, and causeth it to be found. In the fifth House he giveth obedient children, endued with good manners, and in whom shall be had the greatest joy and comfort of old age; signifies a woman with child to bring forth a daughter; showeth honourable Embassages, and declares rumours and news to be altogether true, and leaveth a good and ample fame after death. In the sixth House it showeth the sick shall recover, denoteth good servants, good and profitable cattle and animals. In the seventh House Laetitia giveth a wife fair, beautiful and young; overcometh strifes and contentions, and rendereth the success thereof to be love. Laetitia in the eighth House giveth Legacies and possessions, and a commendable portion with a wife: if a Question be proposed concerning the condition of any man, it signifies him to be alive, and declares an honest, quiet, and meek kind of death. In the ninth House Laetitia signifies very few journeys, and those that do apply themselves to travail, their journeys either are about the Messages and Embassages of Princes, or Pilgrimages to fulfil holy vows; showeth a man to be of a good religion, of indifferent knowledge, and who easily apprehendeth all things with natural ingenuity. In the tenth House, it raiseth Kings and Princes to honour and great renown; maketh them famous by maintaining peace during their times; signifies Judges to be cruel & severe; honest Offices and Magistracy; signifies those things which are exercised either about Ecclesiastical affairs, schools, or the administration of justice; showeth a mother if she be a widow, that she shall be married again. In the eleventh House Laetitia increaseth favour with Princes, and multiplies friends. And in the twelfth House Laetitia giveth the victory over enemies; causeth good servants and families, delivereth from imprisonment, and preserveth from future evils.  
Puella in the first House signifies a person of a short life, weak constitution of body, middle stature, little fat, but fair, 
Maid.  effeminate and luxurious, and one who will incur many troubles and dangers in his life-time for the love of women. In the second House, it neither increaseth riches, nor diminisheth poverty; signifies a thief not to be departed from the City, and a thing stolen to be alienated and made away: if a Question be of treasure in a place, it is resolved there is none. In the third House Puella signifies more sisters than brethren, and increaseth and continueth good friendship and amity amongst them; denoteth journeys to be pleasant and joyous, and men of good conversations. In the fourth House Puella signifies a very small patrimony, and a Father not to live long, but maketh the fields fertile with good fruits. In the fifth House a woman with child is signified to bring forth a woman-child; denotes no Embassages, causeth much commerce with women, and some office to be obtained from them. Puella in the sixth House signifies much weakness of the sick, but causeth the sick shortly to recover; and showeth a physician to be both unlearned and unskilful, but one who is much esteemed of in the opinion of the vulgar people; giveth good servants, handmaids, cattle and animals. In the seventh House Puella giveth a wife fair, beautiful and pleasant, leading a peaceable and quiet conversation with her husband, notwithstanding one that shall burn much with lust, and be coveted and lusted after of many men; denoteth no suits or controversies, which shall depend before a Judge, but some jars and wranglings with the common people one amongst another, which shall be easily dissolved and ended. In the eighth House, if a Question be of one reputed to be dead, Puella declareth him to be alive: giveth a small portion with a wife, but that which contenteth her husband. In the ninth House Puella signifies very few journeys, showeth a man of good religion, indifferent skill or knowledge in sciences, unless happily music, as welll vocal as instrumental. In the tenth House Puella signifies Princess not to be very potent, but notwithstanding they shall govern peaceably within their Dominions, and shall be beloved of their Neighbours and Subjects; it canseth them to be affable, mild and courteous, and that they shall always exercise themselves with continual mirth, plays, and huntings; maketh Judges to be good, godly and merciful; giveth Offices about women, or especially from noble women. In the eleventh House Puella giveth many friends, and increaseth favour with women. In the twelfth House Puella signifies few enemies, but contention with women; and delivereth Prisoners out of prison through the intercession of friends.  
Amissio in the first House signifies the sick not to li●e long, 
Loss.  and showeth a short life; signifies a man of disproportioned members of his body, and one of a wicked life and conversation, and who is marked with some notorious and remarkable defect in some part of his body, as either lame, or maimed, or the like. Amissio in the second House consumeth all substance, and maketh one to suffer and undergo the burden of miserable poverty; neither thief, nor the thing stolen shall be found; signifies treasure not to be in the place sought after, and to be sought for with loss and damage. In the third House Amissio signifies death of brethren, or the want of them, and of kindred and friends; signifieth no journeys, and causeth one to be deceived of many. In the fourth House Amissio signifies the utter destruction of one's Patrimony, showeth the Father to be poor, and Son to die. Amissio in the fifth House showeth death of children, and afflicts a man with divers sorrows; signifieth a woman not to be with child, or else to have miscarried; raiseth no fame or honours, and disperseth false rumours. In the sixth House Amissio si nifies the sick to be recovered, or that he shall soon recover; but causeth loss and damage by servants and cattles. In the seventh House Amissio giveth an adulterous wife, and contrarying her husband with continual contention; nevertheless she shall not live long; and it causeth contentions to be ended. In the eighth House Amissio signifies a man to be dead, consumeth the dowry of a wife; bestoweth or sendeth no inheritances or legacies. In the ninth House Amissio causeth no journeys, but such as shall be compassed with very great loss; signifies men to be inconstant in Religion, and often changing their opinion from one sect to another, and altogether ignorant of learning. In the tenth House Amissio rendereth Princess to be most unfortunate, and showeth that they shall be compelled to end their lives in exile and banishment; Judges to be wicked; and signifies Offices and Magistracy to be damageable, and showeth the death of a Mother. In the eleventh House Amissio signifies few friends, and causeth them to be easily lost, and turned to become enemies; and causeth a man to have no favour with his Prince, unless it be hurtful to him. In the twelfth House Amissio destroyeth all enemies, detaineth long in prison, but preserveth from dangers.  
Conjunctio in the first House maketh a prosperous life, and 
Conjunction.  signifies a man of a middle stature, not lean nor fat, long face, plain hair, a little beard, long fingers and thighs, liberal, amiable, and a friend to many people. In the second House Conjunctio doth not signify any riches to be gotten, but preserveth a man secure and free from the calamities of poverty; detecteth both the thief and the thing stolen, and acquireth hidden treasure. In the third House he giveth various journeys with various success, and signifieth good faith and constancy. In the fourth House Conjunctio showeth a mean Patrimony; causeth a Father to honest, of good report, and of good understanding. In the fifth House he giveth Children of subtle ingenuity and wit, showeth a woman pregnant to have a male-child, and raiseth men to honours by their own mere proper wit and ingenuity, and disperseth their fame and credit far abroad; and also signifies news and rumours to be true. In the sixth House Conjunctio signifies sicknesses to be tedious and of long continuance; but foreshoweth the physician to be learned and well experienced; and showeth servants to be faithful and blameless, and animals pro●table In the seventh House he giveth a wife very obedient, conformable, and dutiful to her husband, and one of a good wit and ingenuity; causeth difficult suits and controversies, and crafty, subtle and malicious adversaries. In the eighth House, him of whom a Question is propounded, Conjunctio signifies him to be dead, & pretendeth some gain to be acquired by his death; showeth a wife shall not be very rich. In the ninth House he giveth a few journeys, but long and tedious, and showeth one that is absent shall after a long season return. Conjunctio in this House increaseth divers Arts, Sciences, and Mysteries of Religion; and giveth a quick, perspicuous, and efficacious wit. In the tenth House Conjunctio maketh Prince's liberal, affable and benevolent, and who are much delighted and affected with divers Sciences, and secret Arts, and with men learned therein; causeth Judges to be just, and such who with a piercing and subtle speculation, do easily discern causes in controversy before them; enlargeth Offices which are concerned about Letters, Learning, sound Doctrines and Sciences; and signifies a Mother to be honest, of good ingenuity and wit, and also one of a prosperous life. In the eleventh House Conjunctio signifies great increase of friends; and very much procureth the grace and favour of Princes, powerful and noble Men. In the twelfth House Conjunctio signifies wary and quick-witted enemies; causeth such as are in prison to remain and continue so very long, and causeth a man to eschew very many dangers in his life.  
Albus in the first House signifies a life vexed with continual 
White.  sickness and grievous diseases; signifies a man of a short stature, broad breast, and gross arms, having curled or crisped hair, one of a broad full mouth, a great talker and babbler, given much to use vain and unprofitable discourse, but one that is merry, joyous and jocund, and much pleasing to men. In the second House Albus enlargeth and augmenteth substance gained by sports, plays, vile and base arts and exercises, but such as are pleasing and delightful; as by plays, pastimes, dancings and laughters: he discovereth both the thief, and the theft or thing stolen, and hideth and concealeth treasure. In the third House Albus signifies very few brethren; giveth not many, but tedious and wearisome journeys, and signifies all deceivers. In the fourth House he showeth very small or no Patrimony, and the Father to be a man much known; but declareth him to be a man of some base and inferior Office and employment. In the fifth House Albus giveth no children, or if any, that they shall soon die; declareth a woman to be servile, and causeth such as are with young to miscarry, or else to bring forth Monsters; denoteth all rumours to be false, and raiseth to no honour. In the sixth House Albus causeth very tedious sicknesses and diseases; discovereth the fraud, deceit and wickedness of servants, and signifies diseases and infirmities of cattle to be mortal, and maketh the physician to be suspected of the sick Patient. Albus in the seventh House giveth a barren wife, but one that is fair and beautiful; few suits or controversies, but such as shall be of very long continuance. In the eighth House if a question be propounded of any one, Albus shows the party to be dead; giveth little portion or dowry with a wife, and causeth that to be much strived and contended for. In the ninth House Albus denoteth some journeys to be accomplished, but with mean profit; hindereth him that is absent, and signifies he shall not return; and declareth a man to be superstitious in Religion, and given to false and deceitful Sciences. In the tenth Albus causeth Princes and Judges to be malevolent; showeth vile and base Offices and Magistracies; signifies a Mother to be a whore, or one much suspected for adultery. In the eleventh House Albus maketh dissembling and false friends; causeth love and favour to be inconstant. Albus in the twelfth House denoteth vile, impotent and rustical enemies; showeth such as are in prison shall not escape, and signifies a great many and various troubles and discommodities of one's life.  
Puer in the first House giveth an indifferent long life, but 
Child.  laborious raiseth men to great fame through military dignity; signifies a person of a strong body, ruddy complexion, a fair countenance, and black hair. In the second House Puer increaseth substance, obtained by other men's goods, by plunderings, rapines, confiscations, military Laws, and such like; he concealeth both the thief and the thing stolen, but discovereth no treasure. In the third House Puer raiseth a man to honour above his brethren, and to be feared of them; signifies journeys to be dangerous, and denoteth persons of good credit. In the fourth House Puer signifies dubious inheritances and possessions, and signifies a Father to attain to his substance and estate through violence. In the fifth House Puer showeth good children, and such as shall attain to honours and dignities; he signifies a woman to have a male-child, and showeth honours to be acquitted by military discipline, and great and full fame. In the sixth House Puer causeth violent diseases and infirmities, as wounds, falls, contusions, bruises, but easily delivereth the sick, and showeth the physician and chirurgeon to be good; denoteth servants and animals to be good, strong and profitable. In the seventh House Puer causeth a wife to be a virago, of a stout Spirit, of good fidelity, and one that loveth to bear the Rule and Government of a house; maketh cruel strifes and contentions, and such adversaries, as shall scarcely be restrained by Justice. Puer in the eighth House showeth him that is supposed to be dead to live, signifieth the kind of death not to be painful, or laborious, but to proceed from some hot humour, or by iron, or the sword, or from some other cause of the like kind, showeth a man to have no legacies or other inheritance. In the ninth House Puer showeth journeys not to be undergone without peril and danger of life, yet nevertheless declareth them to be accomplished prosperously and safely; showeth persons of little Religion, and using little conscience, notwithstanding giveth the knowledge of natural philosophy and physic, and many other liberal and excellent Arts. Puer in the tenth House signifies Princes to be powerful, glorious, and famous in warlike achievements, but they shall be unconstant and unchangeable, by reason of the mutable and various success of victory. Puer in this House causeth Judges to cruel and unmerciful; increaseth offices in warlike affairs; signifies Magistracy to be exercised by fire and sword; hurteth a Mother, and endangereth her life. In the eleventh House Puer showeth Noble friends, and Noble men, and such as shall much frequent the Courts of Princes, and follow after warfare; and causeth many to adhere to cruel men: nevertheless he causeth much esteem with Princes; but their favour is to be suspected. Puer in the twelfth House causeth Enemies to be cruel and pernicious; those that are in Prison shall escape, and maketh them to eschew many dangers.  
Rubeus in the first House, signifies a short life, and an evil 
Red.  end; signifies a man to be filthy, unprofitable, and of an evil, cruel and malicious countenance, having some remarkable and notable sign or scar in some part of his body. In the second House Rubeus signifies poverty, and maketh thieves and robbers, and such persons as shall acquire and seek after their maintenance and livelihoods by using false, wicked, and evil, and unlawful Arts; preserveth thieves, and concealeth theft; and signifies no treasure to be hid nor found. In the third House Rubeus renders brethren and kinsmen to be full of hatred, and odious one to another, and showeth them to be of evil manners, & ill disposition: causeth journeys to be very dangerous, and foreshoweth false faith and treachery. In the fourth House he destroyeth and consumeth Patrimonies, and disperseth and wasteth inheritances, causeth them to come to nothing; destroyeth the fruits of the field by tempestuous seasons, and malignancy of the earth; and bringeth the Father to a quick and sudden death. Rubeus in the fifth House giveth many children, but either they shall be wicked and disobedient, or else shall afflict their Parents with grief, disgrace and infamy. In the sixth House Rubeus causeth mortal wounds, sicknesses and diseases; him that is sick shall die; the physician shall err, servants prove false and treacherous, cartel and beasts shall produce hurt and danger. In the seventh House Rubeus signifies a wife to be infamous, publicly adulterate, and contentious; deceitful and treacherous adversaries, who shall endeavour to overcome you, by crafty and subtle wiles and circumventions of the Law. In the eighth House Rubeus signifies a violent death to be inflicted, by the execution of public Justice; and signifies, if any one be inquired after, that he is certainly dead; and a wise to have no portion or dowry. Rubeus in the ninth House showeth journeys to be evil and dangerous, and that a man shall be in danger either to be spoiled by thieves and robbers, or to be taken by plunderers and robbers; declareth men to be of most wicked opinions in Religion, and of evil faith, and such as will often easily be induced to deny and go from their faith for every small occasion; denoteth Sciences to be false and deceitful, and the professors thereof to be ignorant. In the tenth House Rubeus signifies Princes to be cruel and tyrannical, and that their power shall come to an evil end, as that either they shall be cruelly murdered and destroyed by their own Subjects, or that they shall be taken captive by their conquerors, and put to an ignominious and cruel death, or shall miserably end their lives in hard imprisonment; signifies Judges and Officers to be false, thievish, and such as shall be addicted to usury; showeth that a mother shall soon die, and denoteth her to be blemished with an evil fame and report. In the eleventh House Rubeus giveth no true, nor any faithful friends; showeth men to be of wicked lives and conversations, and causeth a man to be rejected and cast out from all society and conversation with good and noble persons. Rubeus in the twelfth House maketh enemies to be cruel and traitorous, of whom we ought circumspectly to beware; signifies such as are in prison shall come to an evil end; and showeth a great many inconveniences and mischiefs to happen in a man's life.  
Carcer in the first House being posited, giveth a short life; 
Prison.  signifies men to be most wicked, of a filthy and cruel unclean figure and shape, and such as are hated and despised of all men. Carcer in the second House causeth most cruel and miserable poverty; signifies both the thief and thing stolen to be taken and regained; and showeth no treasure to be hid. In the third House Carcer signifieth hatred and dissension amongst brethren; evil journeys, most wicked faith and conversation. Carcer in the fourth House signifieth a man to have no possessions or inheritances, a Father to be most wicked, and to die a sudden and evil death. In the fifth House Carcer giveth many children; showeth a woman not to be with child, and provoketh those that are with child to miscarry of their own consent, or slayeth the child; signifieth no honours, and disperseth most false rumours. In the sixth House Carcer causeth the diseased to undergo long sickness; signifieth servants to be wicked, rather unprofitable; physicians ignorant. In the seventh House Carcer showeth the wife shall be hated of her husband, and signifies suits and contentions to be ill ended and determined. In the eighth House Carcer declareth the kind of death to be by some fall, mischance, or false accusation, or that men shall be condemned in prison, or in public judgement, and showeth them to be put to death, or that they shall often lay violent and deadly hands upon themselves; denieth a wife to have any portion and legacies. Carcer in the ninth House, showeth he that is absent shall not return, and signifieth some evil shall happen to him in his journey; it denotes persons of no Religion, a wicked conscience, and ignorant of learning. In the tenth House Carcer causeth Princess to be very wicked, and wretchedly to perish, because when they are established in their power, they will wholly addict themselves to every voluptuous lust, pleasure, and tyranny; causeth Judges to be unjust and false; declareth the Mother to be cruel, and infamous, and noted with the badge of adultery; giveth no Offices nor Magistracies, but such as are gotten and obtained either by lying, or through theft, and base and cruel robbery. In the eleventh House Carcer causeth no friends, nor love, nor favour amongst men. In the twelfth House it raiseth enemies, detaineth in prison, and inflicteth many evils.  
Tristitia in the first House doth not abbreviate life, but 
Sorrow  afflicteth it with many molestations; signifieth a person of good manners and carriage, but one that is solitary, and slow in all his business and occasions; one that is solitary, melancholy, seldom laughing, but most covetous after all things. In the second House it giveth much substance and riches, but they that have them, shall not enjoy them, but shall rather hide them, and shall scarce afford to themselves food or sustenance therefrom; treasure shall not be found, neither shall the thief nor the theft. Tristitia in the third House signifieth a man to have few brethren, but showeth that he shall outlive them all; causeth unhappy journeys, but giveth good faith. In the fourth House Tristitia consumeth and destroyeth fields, possessions and inheritances; causeth a Father to be old and of long life, and a very covetous hoarder up of money. In the fifth House it signifies no children, or that they shall soon die; showeth a woman with child to bring forth a woman-child, giveth no fame nor honours. In the sixth House Tristitia showeth that the sick shall die; servants shall be good, but slothful; and signifies cattle shall be of a small price or value. In the seventh House Tristitia showeth that the wife shall soon die; and declareth suits and contentions to be very hurtful, and determining against you. In the eighth House it signifies the kind of death to be with long and grievous sickness, and much dolour and pain; giveth legacies and an inheritance, and indoweth a wife with a portion. Tristitia in the ninth House, showeth that he that is absent shall perish in his journey; or signifies that some evil mischance shall happen unto him; causeth journeys to be very unfortunate, but declareth men to be of good Religion, devour, and profound Scholars. In the tenth House Tristitia signifies Princess to be severe, but very good lovers of justice; it causeth just Judges, but such as are tedious and slow in determining of causes; bringeth a Mother to a good old age, with integrity and honesty of life, but mixed with divers discommodities and misfortunes; it raiseth to great Offices, but they shall not be long enjoyed nor persevered in; it signifies such Offices as do appertain to the water, or tillage, and manuring of the Earth, or such as are to be employed about matters of Religion and wisdom. In the eleventh House Tristitia signifies scarcity of friends, and the death of friends; and also signifies little love or favour. In the twelfth House it showeth no enemies; wretchedly condemneth the imprisoned; and causeth many discommodities and disprofits to happen in one's life.  
Caput Draconis in the first House augmenteth life and fortune. 
dragon's head.  In the second House he increaseth riches and substance; saveth and concealeth a thief; and signifies treasure to be hid. In the third House Caput Draconis giveth many brethren; causeth journeys, kinsmen, and good faith and credit. In the fourth House he giveth wealthy inheritances; causeth the Father to attain to old age. In the fifth House Caput Draconis giveth many children; signifies women with child to bring forth women-childrens, and oftentimes to have twins; it showeth great honours and fame; and signifies news and rumours to be true. Caput Draconis in the sixth House increaseth sicknesses and diseases; signifieth the physician to be learned; and giveth very many servants and chattels. In the seventh House he signifieth a man shall have many wives; multiplies and stirreth up many adversaries and suits. In the eight House he showeth the death to be certain, increaseth Legacies and inheritances, and giveth a good portion with a wife. In the ninth House Caput Draconis signifies many journeys, many Sciences, and good Religion; and showeth that those that are absent shall soon return? In the tenth House he signifies glorious Princes, great and magnificent Judges, great Offices, and gainful Magistracy. In the eleventh House he causeth many friend, and to be beloved of all men. In the twelfth House Caput Draconis signifieth men to have many enemies, and many women; detaineth the imprisoned, and evilly punisheth them.  
Cauda Draconis, in all and singular the respective Houses aforesaid, 
dragon's tail.  giveth the contrary judgement to Caput. And these are the natures of the figures of Geomancy, and their judgements, in all and singular their Houses, upon all manner of Questions to be propounded, of or concerning any matter or thing whatsoever.  
But now in the manner of proceeding to judgement, this you are especially to observe; That whensoever any Question shall be proposed to you, which is contained in any of the Houses, that you shall not only answer thereunto by the figure contained in such a House; but beholding and diligently respecting all the figures, and the Index itself in two Houses, you shall ground the face of judgement. You shall therefore consider the figure of the thing quesited or inquired after, if he shall multiply himself by the other places of the figure, that you may cause them also to be partakers in your judgement: as for example, if a Question shall be propounded of the second House concerning a thief, and the figure of the second House shall be found in the sixth, it declareth the thief to be some of one's own household or servants: and after this manner shall you judge and consider of the rest; for this whole Art consisteth in the Commixtures of the figures, and the natures thereof; which whosoever doth rightly practice, he shall always declare most true and certain judgements upon every particular thing whatsoever.   

Of OCCULT PHILOSOPHY, OR Of MAGICAL CEREMONIES: The Fourth Book.  Written by Henry Cornelius Agrippa. 
IN our Books of Occult Philosophy, we have not so compendiously, as copiously, declared the principles, grounds, and reasons of magic itself, and after what manner the experiments thereof are to be chosen, elected, and compounded, to produce many wonderful effects; but because in those books they are treated of, rather Theorically, then Practically; and some also are not handled completely and fully, and others very figuratively, and as it were Enigmatically and obscure Riddles, as being those which we have attained unto with great study, diligence, and very curious searching and exploration, and are heretofore set forth in a more rude and unfashioned manner. Therefore in this book, which we have composed and made as it were a compliment and Key of our other books of Occult Philosophy, and of all Magical Operations, we will give unto thee the documents of holy and undefiled verity, and Inexpugnable and unresistible Magical Discipline, and the most pleasant and delectable experiments of the sacred Deities. So that as by the reading of our other books of Occult Philosophy, thou Mayst earnestly covet the knowledge of these things; even so with reading this book, thou shalt truly triumph. Wherefore let silence hide these things within the secret closets of thy religious breast, and conceal them with constant Taciturnity.  
This therefore is to be known, That the names of the intelligent precedents of every one of the Planets are constituted after this manner: that is to say, By collecting together the letters out of the figure of the world, from the rising of the body of the Planet, according to the succession of the signs through the several degrees; and out of the several degrees, from the aspects of the Planet himself, the calculation being made from the degree of the ascendant. In the like manner are constituted the names of the Princes of the evil spirits; they are taken under all the Planets of the precedents in a retrograde order, the projection being made contrary to the succession of the signs, from the beginning of these ●●th House. Now the name of the supreme & highest intelligence; which many do suppose to be the soul of the world; is collected out of the four Cardinal points of the figure of the world, after the manner already delivered: & by the opposite and contrary way, is known the name of the great Daemon, or evil spirit, upon the four cadent Angles. In the like manner shalt thou understand the names of the great precedent in spirits ruling in the Air, from the four Angles of the succedant Houses: so that as to obtain the names of the good spirits, the calculation is to be made according to the succession of the signs, beginning from the degree of the ascendant● and to attain to the names of the evil spirits, by working the contrary way.  
You must also observe, that the names of the evil spirits are extracted, as welll from the names of the good spirits, as of the evil: so notwithstanding, that if we enter the table with the name of a good spirit of the second order, the name of the evil spirit shall be extracted from the order of the Princes and governors; but if we enter the table with the name of a good spirit of the third order, or with the name of an evil spirit a governor, after what manner soever they are extracted, whether by this table, o● from a celestial 〈◊〉, the names which do proceed from hence, shall be the names of the evil spirits, the Ministers of the inferior order.  
It is further to be noted, That as often as we enter this table with the good spirits of the second order, the names extracted are of the second order: and if under them we extract the name of an evil spirit, he is of the superior order of the governors. The same order is, if we enter with the name of an evil spirit of the superior order. If therefore we enter this table with the names of the 〈◊〉 of the third order, or with the names of the 〈◊〉 spirits, as welll of the good spirits, as of the evil, the names extracted shall be the names of the ministering spirits of the inferior order.  
But many Magicians, men of no small Authority, will have the tables of this kind to be extended with 〈◊〉 letters: so that by the same tables also, 〈◊〉 of the name of any office or effect, might be found out the name of any spirit, as welll good as evil, by the same manner which is above delivered, by taking the name of the office or of the effect, in the column of letters, in their own line, under their 〈◊〉. And of this practice Trismegistus is a great Author, who delivered this kind of calculation in Egyptian letters: not unproperly also may they be referred to other letters of other tongues, for the reasons assigned to the ●ignes; for truly he only in extant of all men, who have 〈◊〉 concerning the attaining to the names of spirits.  
Therefore the force, secrecy and power, in what manner the sacred names of spirits are truly and tightly found out, consisteth in the disposing of vowels, which do make the name of a spirit, and wherewith is constituted the true name, and right word. Now this art is thus perfected and brought to pass: first, we are to take heed of the placing the vowels of the letters, which are found by the calculation of the celestial figure, to find the names of the spirits of the second order, precedents and governors. And this in the good spirits, is thus brought to effect, by considering the stars which do constitute and make the letters, and by placing them according to their order: first, let the degree of the eleventh House be subtracted from the degree of that star which is first in order; and that which remianeth thereof, let it be projected from the degree of the ascendent, and where that number endeth, there is part of the vowel of the first letter: begin therefore to calculate the vowels of their letters, according to their number and order; and the vowel which falleth in the place of the star, which is the first in order, the same vowel is attributed to the first letter. Then afterwards thou shalt find the part of the second letter, by subtracting the degree of a star which is the second in order from the first star; and that which remaineth, cast from the ascendant. And this is the part from which thou shalt begin the calculation of the vowels; and that vowel which falleth upon the second star, the same is the vowel of the second letter. And so consequently Mayst thou search out the vowels of the following letters always, by subtracting the degree of the following star, from the degree of the star next preceding and going before. And so also all calculations and numerations in the names of the good spirits, aught to be made according to the succession of the signs. And in calculating the names of the evil spirits, where in the names of the good spirits is taken the degree of the eleventh House, in these aught to be taken the degree of the twelfth House. And all numerations and calculations may be made with the succession of the signs, by taking the beginning from the degree of the tenth House.  
But in all extractions by tables, the vowels are placed after another manner. In the first place therefore is taken the certain number of letters making the name itself, and is thus numbered from the beginning of the column of the first letter, or whereupon the name is extracted; and the letter on whi●h this number falleth, is referred to the first letter of the name, extracted by taking the distance of the one from the other, according to the order of the Alphabet. But the number of that distance is projected from the beginning of his column; and where it endeth, there is part of the first vowel; from thence therefore thou shalt calculate the vowels themselves, in their own number and order, in the same column; and the vowel which shall fall upon the first letter of a name, the same shall be attributed to that name. Now thou shalt find the following vowels, by taking the distance from the precedent vowel to the following: and so consequently according to the succession of the Alphabet. And the number of that distance is to be numbered from the beginning of his own column; and where he shall cease, there is the part of the vowel sought after. From thence therefore must you calculate the vowels, as we have abovesaid; and those vowels which shall fall upon their own letters, are to be attributed unto them: if therefore any vowel shall happen to fall upon a vowel, the former must give place to the latter: and this you are to understand only of the good spirits. In the evil also you may proceed in the same way; except only, that you make the numerations after a contrary and backward order, contrary to the succession of the Alphabet, and contrary to the order of the columns (that is to say) in ascending.  
The name of good Angels, and of every man, which we have taught how to find out, in our third book of Occult Philosophy, according to that manner, is of no little Authority, nor of a mean foundation. But now we will give unto thee some other ways, illustrated with no vain reasons. One whereof is, by taking in the figure of the nativity, the five places of Hylech: which being noted, the characters of the letters are projected in their order and number from the beginning of Aries; and th●se letters which fall upon the degrees of the said places, according to their order and dignity disposed and aspected, do make the name of an Angel. There is also another way, wherein they do take Almutel, which is the ruling and governing stars over the aforesaid five places; and the projection is to be made from the degree of the ascendant; which is done by gathering together the letters falling upon Almutel: which being placed in order, according to their dignity, do make the name of an Angel. There is furthermore another way used, and very much had in observation from the Egyptians, by making their calculation from the degree of the ascendant, and by gathering together the letters according to the Almutel of the eleventh House; which House they call a good D●●on: which being placed according to their dignities, the names of the Angels are constituted. Now the names of the evil Angels are known after the like manner, except only that the projections must be performed contrary to the course and order of the succession of the signs, so that whereas in seeking the names of good spirits, we are to calculate from the beginning of Aries▪ contrariwise, in attaining the names of the evil, we ought to account from the beginning of Libra. And whereas in the good spirits we number from the degree of the ascendant; contrarily, in the evil, we must calculate from the degree of the seventh House. But according to the Egyptians, the name of an Angel is collected according to the Almutel of the twelfth House, which they call an evil spirit. Now all those rites, which are elsewhere already by us delivered in our third book of Occult Philosophy, may be made by the characters of any language. In all which (as we have abovesaid) there is a mystical and divine number, order and figure; from whence it cometh to pass, that the same spirit may be called by divers names. But others are discovered from the name of the spirit himself, of the good or evil, by tables formed to this purpose.  
Now these celestial characters do consist of lines and heads: the heads are six, according to the six magnitudes of the stars, whereunto the planets also are reduced. The first magnitude holdeth a Star, with the Sun, 〈◊〉 a Cross. The second with Jupiter a circular point. The third holdeth with Saturn, a semicircle, a triangle, either crooked, round, or acute. The fourth with Mars, a little stroke penetrating the line, either square, straight, or oblique. The fifth with Venus and Mercury, a little stroke or point with a tail, ascending or descending. The sixth with the Moon, a point made black. All which you may see in the ensuing table. The heads then being posited according to the site of the Stars in the figure of Heaven, than the lines are to be drawn out, according to the congruency or agreement of their natures. And this you are to understand of the fixed Stars. But in the erecting of the Planets, the lines are drawn out, the heads being posited according to their course and nature amongst themselves.  
When therefore a character is to be found of any celestial Image ascending in any degree or face of a sign, which do consist of Stars of the same magnitude and nature; then the number of these Stars being posited according to their place and order, the sines are drawn after the similitude of the Image signified, as copiously as the same can be done.  
But the Characters which are extracted according to the name of a spirit, are composed by the table following, by giving to every letter that name which agreeth unto him, out of the table; which although it may appear easy to those that apprehend it, yet there 〈◊〉 herein no small difficulty; To wit, when the letter of a name falleth upon the line of letters or figures, that we may know which figure or which letter is to be taken. And this may be thus known: for if a letter falleth upon the line of letters, consider of what number this letter may be in the order of the name; as the second, or the third; then how many letters that name containeth; as five or seven; and multiply these numbers one after another by themselves, and treble the product: then cast the whole (being added together) from the beginning of the letters, according to the succession of the Alphabet: and the letter upon which that number shall happen to fall, aught to be placed for the character of that spirit. But if any letter of a name fall on the line of figures, it is thus to be wrought. Take the number how many this letter is in the order of the name, and let it be multiplied by that number of which this letter is in the order of the Alphabet; and being added together, divide it by nine, and the remainder showeth the figure or number to be placed in the character: and this may be put either in a Geometrical or Arithmetical figure of number; which notwithstanding ought no● 〈◊〉 〈◊〉 the number of nine, or nine Angles.  
The Characters of good Spirits.  
A simple point.  
Round.  
Starry.  
Straight standing line.  
Lying.  
Oblique.  
Line crooked like a bow.  
Like waves.  
Toothed.  
Intersection right.  
Inherent.  
Adhering separate.  
Oblique intersection simple.  
Mixt.  
Manifold.  
Perpendicular right dexter.  
Sinister.  
Neuter.  
A whole figure.  
Broken.  
Half.  
A letter inhering.  
Adhering.  
Separate.  
The Characters of evil Spirits.  
A right line.  
Crooked.  
Reflexed.  
A simple figure.  
Penetrate.  
Broken.  
A right letter.  
Retrograde.  
Inversed.  
Flame.  
Wind.  
Water.  
A mass.  
Rain.  
Clay.  
A flying thing.  
A creeping thing.  
A serpent.  
An eye.  
A hand.  
A foot.  
A crown.  
A crest.  
Horns.  
A sceptre.  
A sword.  
A scourge.  
But the Characters which are understood by the revelation of Spirits, take their virtue from thence; because they are, as it were, certain hidden seals, making the harmony of some divinity: either they are signs of a Covenant entered into, and of promised and plighted faith, or of obedience. And those Characters cannot by any other means be searched out.  
Moreover, besides these Characters, there are certain familiar Figures & Images of evil Spirits, under which forms they are wont to appear, and yield obedience to them that invoke them. And all these Characters or Images may be seen by the table following, according to the course of the letters constituting the names of Spirits themselves: so that if in any letter there is found more than the name of one Spirit, his Image holdeth the preeminence, the others imparting their own order; so that they which are the first orders, to them is attributed the head, the upper part of the body, according to their own figure: those which are the lowest, do possess the thighs and feet; so also the middle letters do attribute like to themselves the middle parts of the body, or give the parts that 〈◊〉. But if there happen any contrariety, that letter which is the stronger in the number shall bear rule: and if they are equal, they all impart equal things. Furthermore, if any name shall obtain any notable Character or Instrument out of the Table, he shall likewise have the same character in the Image.  
We may also attain to the knowledge of the dignities of the evil Spirits, by the same Tables of Characters and Images: for upon what spirit soever there falleth any excellent sign or instrument out of the Table of Characters, he possesseth that dignity. As if there shall be Crown, it showeth a Kingly dignity; if a Crest or Plume, a Duke doom; if a Horn, a County; if without these there be a sceptre, Sword, or forked Instrument, it showeth Rule and Authority. Likewise out of the Table of Images you shall find them which bear the chief Kingly dignity: from the Crown judge dignity; and from the Instruments, Rule and Authority. Lastly, they which bear an human shape and figure, have greater dignity than those which appear under the Forms and Images of Beasts; they also who ride, do excel them which appear on foot. And thus according to all their commixtures, you may judge the dignity and excellency of Spirits, one before another. Moreover, you must understand, that the Spirits of the inferior order, of what dignity soever they be, are always subject to the Spirits of the superior order: so also, that it is not incongruent for their Kings and Dukes to be Subject and Minister to the precedents of the superior order.  

The shapes familiar to the Spirits of Saturn. ♄  
THey appear for the most part with a tall, lean, and slender body, with an angry countenance, having four faces; one in the hinder part of the head, one on the former part of the head, and on each side nosed or beaked: there likewise appeareth a face on each knee, of a black shining colour: their motion is the moving of the wind, with a kind of earthquake: their sign is white earth, whiter than any Snow.  

The particular forms are,  
A King having a beard, riding on a Dragon.  
An Old man with a beard.  
An Old woman leaning on a staff.  
A Hog.  
A Dragon.  
An Owl.  
A black Garment.  
A Hooke or Sickle.  
A Juniper-tree.    

The familiar forms to the Spirits of Jupiter. ♃  
THe Spirits of Jupiter do appear with a body sanguine and choleric, of a middle stature, with a horrible fearful motion; but with a mild countenance, a gentle speech, and of the colour of Iron. The motion of them is flashings of Lightning and Thunder; their sign is, there will appear men about the circle, who shall seem to be devoured of Lions.  

Their particular forms are,  
A King with a Sword drawn, riding on a Stag.  
A Man wearing a Mitre in long raiment. 
Homo mitratus.   
A Maid with a Laurel-Crown adorned with Flowers.  
A Bull.  
A Stag.  
A Peacock.  
An azure Garment. 
Azurino vestis. 〈◊〉.   
A Sword.  
A boxtree.    

The familiar forms of the Spirits of Mars. ♂  
THey appear in a tall body, choleric, a filthy countenance, of colour brown, swarthy or red, having horns like heart's horns, and griphins' claws, bellowing like wild Bulls. Their Motion is like fire burning; their sign Thunder and Lightning about the Circle.  

Their particular shapes are,  
A King armed riding upon a Wolf.  
A Man armed.  
A Woman holding a buckler on her thigh.  
A he-goat.  
A Horse.  
A Stag.  
A red Garment.  
Wool.  
A Cheeslip.    


Multiceps.  Shapes familiar to the Spirits of the Sun. ☉  
THe Spirits of the Sun do for the most part appear in a large, full and great body sanguine and gross, in a gold colour, with the tincture of blood. Their motion is as the Lightning of Heaven; their sign is to move the person to sweat that calls them. But their particular forms are,  

A King having a sceptre riding on a Lion.  
A King crowned.  
A Queen with a sceptre.  
A Bird.  
A Lion.  
A Cock.  
A yellow or golden Garment.  
A sceptre.  
Candatus.    

Familiar shapes of the Spirits of Venus. ♀  
THey do appear with a fair body, of middle stature, with an amiable and pleasant countenance, of colour white or green, the upper part golden. The motion of them is as it were a most clear Star. For their sign, there will seem to be maids playing without the Circle, which will provoke and allure him that calleth them to play. But their particular forms are,  

A King with a sceptre riding upon a Camel.  
A Maid clothed and dressed beautifully.  
A Maid naked.  
A she-goat.  
A Camel.  
A Dove.  
A white or green Garment.  
Flowers.  
The herb Savine.    

The familiar forms of the Spirits of Mercury. ☿  
THe Spirits of Mercury will appear for the most part in a body of a middle stature, cold, liquid and moist, fair, and with an affable speech; in a human shape and form, like unto a Knight armed; of colour clear and bright. The motion of them is as it were silver-coloured clouds. For their sign, they cause and bring horror and fear unto him that calls them. But their particular shapes are,  

A King riding upon a Bear.  
A fair Youth.  
A Woman holding a distaff.  
A Dog.  
A she-bear.  
A Magpie.  
A Garment of sundry changeable colours.  
A Rod.  
A little staff.    

The forms familiar to the Spirits of the Moon. ☽  
THey will for the most part appear in a great and full body, soft and phlegmatic, of colour like a black obscure cloud, having a swelling countenance, with eyes red and full of water, a bald head, and teeth like a wild boar. Their motion is as it were an exceeding great tempest of the Sea. For their sign, there will appear an exceeding great rain about the Circle. And their particular shapes are,  

A King like an Archer riding upon a do.  
A little Boy.  
A Woman-hunter with a bow and arrows.  
A Cow.  
A little do.  
A Goose.  
A Garment green or silver-coloured.  
An Arrow.  
A Creature having many feet.   
But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain holy signs preserving us from evil chances and events, and helping and assisting us to bind, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist either of Characters of the good spirits of the superior order, or of sacred pictures of holy letters or revelations, with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to the course and manner of many of them; or they are compounded of all of them, or very many of them mixed. And the Characters which are useful for us to constitute and make the pentacles, they are the Characters of the good Spirits, especially and chiefly of the good spirits of the first and second order, and sometimes also of the third order. And this kind of Characters are especially to be named holy; and than those Characters which we have above called holy. What Character soever therefore of this kind is to be instituted, we must draw about him a double circle, wherein we must write the name of his Angel: and if we will add some divine name congruent with his Spirit and Office, it will be of the greater force and efficacy. And if we will draw about him any angular figure, according to the manner of his numbers, that also shall be lawful to be done. But the holy pictures which do make the pentacles, are they which everywhere are delivered unto us in the Prophets and sacred Writings, as well of the old as of the new Testament. Even as the figure of the Serpent hanging on the cross, and suchlike; whereof very many may be found out of the ●isions of the Prophets, as of 
The brazen serpent set up in the wilderness.  Esaias, Daniel, Esdras and others, and also out of the revelation of the Apocalypse. And we have spoken of them in our third book of Occult Philosophy, where we have made mention of holy things. Therefore when any picture is posited of any of these holy Images, let the circle be drawn round about it on each side thereof, wherein let there be written some divine name, that is apt and conformed to the effect of that figure, or else there may be written about it some versicle taken out of part of the body of holy Scripture, which may desire to ascertain or deprecate the desired effect. As, if a pentacle were to be made to gain victory or revenge against ones enemies, as welll visible as invisible, The figure may be taken out of the second book of the Macchabees: that is to say, a hand holding a golden Sword drawn, about which let there be written the versicle there 
Accipe gladium sanctum, munus à Deo, in quo concides adversarios populi mei Israel.  contained; To wit, Take the holy Sword, the gift of God, wherewith thou shalt stay the adversaries of my people Israel. Or also there may be written about it a versicle of the fifth Psalm: In this is the strength of thy arm: before thy face there is death; or some other suchlike versicle. But if you will write any divine name about the figure, then let some name be taken that signifies Fear, a Sword, Wrath, the Revenge of God, or some suchlike name congruent and agreeing with the effect desired. And if there shall be written any Angular figure, let him be taken according to the reason and rule of the numbers, as we have taught in our second book of Occult Philosophy, where we have treated of the numbers, and of the like operations. And of this fort there are two pentacles of sublime virtue and great power, very useful and necessary to be used in the consecration of experiments and Spirits: one whereof is that in the first chapter of Apocalypse; To wit, a figure of the Majesty of God sitting upon a Throne, having in his mouth a two-edged Sword, as there it is written, about which let there be written, I am Alpha & Omega, the beginning 
Ego sum primus & novissimus, vivus & fui mortuus: & ecce sum vivens in secula seculorum; & babeoclaves mortis & inferni.  and the end, which is, and which was, and which is to come, the Almighty I am the first and the last, who am living, and was dead, and behold I live for ever and ever; and I have the keys of death and hell. Then there shall be written about it these three versicles.  Manda Deus virtuti tuae, &c. 
Give commandment, O God, to thy strength.  
Confirm, Oh God, thy work in us.  
Let them be as dust before the face of the wind. And let the Angel of the Lord scatter them. Let all their ways be darkness and uncertain. And let the Angel of the Lord persecute them.  
Moreover, let there be written about it the ten general names, which are, El, Elohim, Elohe, Zebaoth, Elion, Escerchy, Adonay, Jah, Tetragrammaton, Saday.  
There is another pentacle, the figure whereof is like unto a lamb slain, having seven eyes, and seven horns, and under his feet a book sealed with seven seals, as it is in the 5. chap. of the Apocalypse. Whereabout let there be written this versicle: Behold the Lion hath overcome of the Tribe of Judah, the root of David. I will open the book, and unloose the seven seals thereof. And one other versicle: I saw Satan like lghtning fall down from heaven. Behold, I have given you power to tread upon Serpents and Scorpions, and over all the power of your enemies, and nothing shall be able to hurt you. And let there be also written about it the ten general names, as aforesaid.  
But those Pentacles which are thus made of figures and names, let them keep this order: for when any figure is posited, conformable to any number, to produce any certain effect or virtue, there must be written thereupon, in all the several Angles, some Divine name, obtaining the force and efficacy of the thing desired: yet so nevertheless, that the name which is of this sort do consist of just so many letters, as the Figure may constitute a number; or of so many letters of a name, as joined together amongst themselves, may make the number of a Figure; or by any number which may be divided without any superfluity or diminution. Now such a name being found, whether it be only one name or more, or divers names, it is to be written in all the several Angles in the Figure: but in the middle of the Figure let the revolution of the name be whole and totally placed, or at least principally.  
Oftentimes also we constitute Pentacles, by making the revolution of some kind of name, in a square Table, and by drawing about it a single or double Circle, and by writing therein some holy Versicle competent and befitting this name, or from which that name is extracted. And this is the way of making the Pentacles, according to their several distinct forms and fashions, which we may as we please either multiply or commix together by course among themselves, to work the greater efficacy, 〈◊〉 extension and enlargement of force and virtue.  
As, if a deprecation should be made for the overthrow and destruction of ones enemies, than we are to mind and call to remembrance how God destroyed the whole face of the earth in the deluge of waters; and the destruction of Sodom and Gomorrha, by raining down fire and brimstone; likewise, how God overthrew Pharaoh and his host in the Red-Sea: and to call to mind if any other malediction or curse be found in holy Writ. And thus in things of the like sort. So likewise in deprecating and praying against perils and dangers of waters, we ought to call to remembrance the saving of Noah in the deluge of waters, the passing of the children of Israel thorough the Red-sea; and also we are to mind how Christ walked upon the waters, and saved the ship in danger to be cast away with the tempest; and how he commanded the winds and the waves, and they obeyed him; and also, that he drew Peter out of the water, being in danger of drowning: and the like. And lastly, with these we invoke and call upon some certain holy names of God, God; to wit, such as are significative to accomplish our desire, and accommodated to the desired effect: as, if it be to overthrow enemies, we are to invoke and call upon the names of wrath, revenge, fear, justice, and fortitude of God: and if we would avoid and escape any evil or danger, we then call upon the names of mercy, defence, salvation, fortitude, goodness, and suchlike names of God. When also we pray unto God that he would grant unto us our desires, we are likewise to intermix therewith the name of some good spirit, whether one only, or more, whose office it is to execute our desires: and sometimes also we require some evil spirit to restrain or compel, whose name likewise we intermingle; and that rightly especially, if it be to execute any evil work; as revenge, punishment, or destruction.  
Furthermore, if there be any Versicle in the Psalms, or in any other part of holy Scripture, that shall seem congruent and agreeable to our desire, the same is to be mingled with our prayers. Now after Prayer hath been made unto God, it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should administer unto us, whether one or more, or whether he be an Angel, or Star, or Soul, or any of the noble Angels. But this kind of Oration ought to be composed according to the Rules which we have delivered in the second book of Occult Philosophy, where we have treated of the manner of the composition of enchantments.  
You may know further, that these kind of bonds have a threefold difference: for the first bond is, when we conjure by Natural things: the second is compounded of Religious mysteries, by Sacraments, Miracles, and things of this sort: and the third is constituted by Divine names, and holy Sigils. And by these kind of bonds, we may bind not only spirits, but also all other creatures whatsoever; as animals, tempests, 
* Incendia; envy and Malice.  burnings, floods of waters, and the force and power of Arms. Oftentimes also we use these bonds aforesaid, not only by Conjuration, but sometimes also using the means of Deprecation and Benediction. Moreover, it conduceth much to this purpose, to join some sentence of holy Scripture, if any shall be found convenient hereunto: as, in the Conjuration of Serpents, by commemorating the curse of the Serpent in the earthly Paradise, and the setting up of the Serpent in the wilderness; and further adding that Versicle, Thou shalt walk upon the Asp and the Basilisk, &c. Superstition 
Super aspidem & basiliscum ambulabis, &c.  also is of much prevalency herein, by the translation of some Sacramental Rites, to bind that which we intend to hinder; as, the Rites of Excommunication, of sepulchers, Funerals, Buryings, and the like.  
And now we come to treat of the Consecrations which men ought to make upon all instruments and things necessary to be used in this Art: and the virtue of this Consecration most chiefly consists in two things; to wit, in the power of the person consecrating, and by the virtue of the prayer by which the Consecration is made. For in the person consecrating, there is required holiness of Life, and power of sanctifying: both which are acquired by Dignification and Initiation. And that the person himself should with a firm and undoubted faith believe the virtue, power, and efficacy hereof. And then in the Prayer itself by which this Consecration is made, there is required the like holiness; which either solely consisteth in the prayer itself, as, if it be by divine inspiration ordained to this purpose, such as we have in many places of the holy Bible; or that it be hereunto instituted through the power of the Holy Spirit, in the ordination of the Church. Otherwise there is in the Prayer a Sanctimony, which is not only by itself, but by the commemoration of holy things; as, the commemoration of holy Scriptures, Histories, Works, Miracles, Effects, Graces, Promises, Sacraments and Sacramental things, and the like. Which things, by a certain similitude, do seem properly or improperly to appertain to the thing consecrated.  
There is used also the invocation of some Divine names, with the consignation of holy Seals, and things of the like sort, which do conduce to sanctification and expiation; such as are the Sprinkling with Holy-Water, Unctions with holy oil, and odoriferous Suffumigations appertaining to holy Worship. And therefore in every Consecration there is chiefly used the Benediction and Consecration of Water, oil, Fire, and Fumigations, used everywhere with holy Wax-lights or Lamps burning: for without Lights no Sacrament is rightly performed. This therefore is to be known, and firmly observed, That if any Consecration be to be made of things profane, in which there is any pollution or defilement, than an exorcising and expiation of those things ought to precede the consecration. Which things being so made pure, are more apt to receive the influences of the Divine virtues. We are also to observe, that in the end of every Consecration, after that the prayer is rightly performed, the person consecrating aught to bless the thing consecrated, by breathing out some words, with divine virtue and power of the present Consecration, with the commemoration of his virtue and authority, that it may be the more duly performed, and with an earnest and intentive mind. And therefore we will here lay down some examples hereof, whereby the way to the whole perfection hereof may the more easily be made to appear unto you.  
So then, in the consecration of water, we ought to commemorate how that God hath placed the firmament in the midst of the waters, and in what manner that God placed the fountain of waters in the earthly Paradise, from whence sprang four holy rivers, which watered the whole earth. Likewise we are to call to remembrance in what manner God made the water to be the instrument of executing his justice in the destruction of the giants in the general deluge over all the earth, and in the overthrow of the host of Pharaoh in the Red-sea; also, how God led his own people thorough the midst of the Sea on dry ground, and through the midst of the river of Jordan; and likewise how marvellously he drew forth water out of the stony rock in the wilderness; and how at the prayer of Samson, he caused a fountain of running water to flow out of the cheek-tooth of the jawbone of an ass: and likewise, how God hath made waters the instrument of his mercy, and of salvation, for the expiation of Original sin: also, how Christ was baptised in Jordan, and hath hereby sanctified and cleansed the waters. Moreo●er, certain divine names are to be invocated, which are conformable hereunto; as, that God is a living fountain, living water, the fountain of mercy; and names of the like kind.  
And likewise in the consecration of fire, we are to commemorate how that God hath created the fire to be an instrument to execute his justice, for punishment, vengeance, and for the expiation of sins: also, when God shall come to judge the world, he will command a conflagration of fire to go before him. And we are to call to remembrance in what manner God appeared to Moses in the burning bush; and also, how he went before the children of Israel in a pillar of fire; and that nothing can be duly offered, sacrificed, or sanctified, without fire; and how that God instituted fire to be kept continually burning in the Tabernacle of the Covenant; and how miraculously he rekindled the same, being extinct, and preserved it elsewhere from going out, being hidden under the waters: and things of this sort. Likewise the Names of God are to be called upon which are consonant hereunto; as, it is read in the Law and the Prophets, that God is a consuming fire: and if there be any of the Divine names which signifies fire, or suchlike names; as, the glory of God, the light of God, the splendour and brightness of God.  
And likewise in the consecration of oil and Perfumes, we are to call to remembrance such holy things as are pertinent to this purpose, which we read in Exodus of the holy anointing oil, and divine names significant hereunto, such as is the name Christ, which signifies anointed: and what mysteries there are hereof; as that in the Revelation, of the two Olive-trees distilling holy oil into the lamps that burn before the face of God: and the like.  
And the blessing of the lights, wa●, and lamps, is taken from the fire, and the altar which containeth the substance of the flame: and what other such similitudes as are in mysteries; as that of the seven candlesticks and lamps burning before the face of God.  
These therefore are the Consecrations which first of all are necessary to be used in every kind of devotion, and aught to precede it, and without which nothing in holy Rites can be duly performed.  
In the next place now we shall show unto you the consecration of Places, Instruments, and suchlike things.  
Therefore when you would consecrate any Place or Circle, you ought to take the prayer of Solomon used in the dedication of the Temple: and moreover, you must bless the place with the sprinkling of holywater, and with Fumigations; by commemorating in the benediction holy mysteries; such as these are: The sanctification of the throne of God, of mount Sinai, of the Tabernacle of the Covenant, of the Holy of holies, of the temple of Jerusalem. Also, the sanctification 
Sanctum sanctorum.  of mount Golgotha, by the crucifying of Christ; the sanctification of the Temple of Christ; of mount Tabor, by the transfiguration and ascension of Christ: and the like. And by invocating divine names which are significant hereunto; such as the Place of God, the Throne of God, the chair of God, the Tabernacle of God, the Altar of God, the Habitation of God, and suchlike divine names of this sort; which are to be written about the Circle or place to be consecrated.  
And in the consecrations of instruments, and of all other things whatsoever that are serviceable to this Art, you shall proceed after the same manner, by sprinkling the same with holywater, perfuming the same with holy Fumigations, anointing it with holy oil, sealing it with some holy Sigil, and blessing it with prayer; and by commemorating holy things out of the sacred Scriptures, Religion, and Divine names which shall be found agreeable to the thing that is to be consecrated: as for examples sake, in consecrating a sword, we are to call to remembrance that in the Gospel, He that hath 
Qui habet duas tunicas, &c.  two coats, &c. and that place in the second of the Macchabees, That a sword was divinely and miraculously sent to Judas Macchabew. And if there be any thing of the like in the Prophets; as that place, Take unto you two-edged Swords, &c. 
Accipte vobis gladios bis acutos.   
In like manner you shall consecrate experiments and books, and whatsoever of the like nature, as is contained in writings, pictures, and the like, by sprinkling, perfuming, anointing, sealing, and blessing with holy commemorations, and calling to remembrance the sanctifications of mysteries; As, the sanctifying of the Tables of the ten Commandments, which were delivered to Moses by God in Mount Sinai; The sanctification of the Testaments of God, the Old and New; The sanctification of the Law, and of the Prophets, and Scriptures, which are promulgated by the holy Ghost. Moreover, there is to be commemorated such divine names as are fit and convenient hereunto; as these are: The Testament of God, The book of God, The book of life, The knowledge of God, The wisdom of God; and the like. And with such kind of Rites is the personal consecration performed.  
There is furthermore, besides these, another Rite of consecration, of wonderful power, and much efficacy; And this is out of the kinds of superstitions: That is to say, when the Rite of consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate.  
It is to be known also, that vows, Oblations, and Sacrifice, have the power of consecration, as welll real as personal; and they are as it were certain covenants and conventions between those names with which they are made, and us who make them, strongly cleaving to our desire and wished effect: As, when we dedicate, offer, and sacrifice, with certain names or things; as, Fumigations, Unctions, Rings, Images, Looking-glasses; and things less material, as Deities, Sigils, Pentacles, enchantments, Orations, Pictures, and Scriptures: of which we have largely spoken in our third book of Occult Philosophy.  
There is extant amongst those Magicians (who do most use the ministry of evil spirits) a certain Rite of invocating spirits by a Book to be consecrated before to that purpose; which is properly called, A book of Spirits; whereof we 
Liber Spirituum.  shall now speak a few words. For this book is to be consecrated, a book of evil spirits, ceremoniously to be composed, in their name and order: whereunto they bind with a certain holy Oath, the ready and present obedience of the spirit therein written.  
Now this book is to be made of most pure and clean paper, that hath never been used before; which many do call Virgin-paper. And this book must be inscribed after this manner: that is to say, Let there be placed on the left side the image of the spirit, and on the right side his character, with the Oath above it, containing the name of the spirit, and his dignity and place, with his office and power. Yet very many do compose this book otherwise, omitting the characters or image: but it is more efficacious not to neglect any thing which conduceth to it.  
Moreover, there is to be observed the circumstances of places, times, hours, according to the Stars which these spirits are under, and are seen to agree unto, their ●ite, rite, and order being applied.  
Which book being so written, and well bound, is to be adorned, garnished, and kept secure, with Registers and Seals, lest it should happen after the consecration to open in some place not intented, and endanger the operator. Furthermore, this book ought to be kept as reverently as may be: for irreverence of mind causeth it to lose its virtue, with pollution and profanation.  
Now this sacred book being thus composed according to the manner already delivered, we are then to proceed to the consecration thereof after a twofold way: one whereof is, That all and singular the spirits who are written in the book, be called to the Circle, according to the Rites and Order which we have before taught; and the book that is to be consecrated, let it be placed without the Circle in a triangle. And in the first place, let there be read in the presence of the spirits all the oaths which are written in that book; and than the book to be consecrated being placed without the Circle in a triangle there drawn, let all the spirits be compelled to impose their hands where their images and characters are drawn, and to confirm and consecrate the same with a special and common Oath. Which being done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be licenced to depart, according to due rite and order.  
There is another manner of consecrating a book of spirits, which is more easy, and of much efficacy to produce every effect, except that in opening this book the spirits do not always come visible. And this way is thus: Let there be made a book of spirits as we have before before set forth; but in the end thereof let there be written Invocations and Bonds, and strong Conjurations, wherewith every spirit may be bound. Then this book must be bound between two Tables or laments, and in the inside thereof let there be drawn the holy Pentacles of the Divine majesty, which we have before set forth and described out of the Apocalypse: then let the first of them be placed in the beginning of the book, and the second at the end of the same. This book being perfected after this manner, let it be brought in a clear and fair time, to a Circle prepared in a cross way, according to the Art which we have before delivered; and there in the first place the book being opened, let it be consecrated to the rites and ways which we have before declared concerning Consecration. Which being done, let all the spirits be called which are written in the book, in their own order and place, by conjuring them thrice by the bonds described in the book; that they come unto that place within the space of three days, to assure their obedience, and confirm the same, to the book so to be consecrated. Then let the book be wrapped up in clean linen, and buried in the middle of the Circle, and there fast stopped up: and then the Circle being destroyed, after the spirits are licenced, depart before the rising of the sun: and on the third day, about the midd●e of the night, return, and new make the Circle, and with bended knees make prayer and giving thanks unto God, and let a precious perfume be made, and open the hole, and take out the book; and so let it be kept, not opening the same. Then you shall license the spirits in their order, and destroying the Circle, depart before the sun rise. And this is the last rite and manner of consecrating, profitable to whatsoever writings and experiments, which do direct to spirits, placing the same between two holy laments or Pentacles, as before is shown.  
But the Operator, when he would work by the book thus consecrated, let him do it in a fair and clear season, when the spirits are least troubled; and let him place himself towards the region of the spirits. Then let him open the book under a due Register; let him invoke the spirits by their Oath there described and confirmed, and by the name of their character and image, to that purpose which you desire: and, if there be need, conjure them by the bonds placed in the end of the book. And having attained your desired effect, than you shall license the spirits to depart.  
And now we shall come to speak concerning the invocation of spirits, as well of the good spirits as of the bad.  
The good spirits may be invocated of us, divers ways, and in sundry manners do offer themselves unto us. For they do openly speak to those that watch, and do offer themselves to oursight, or do inform us in dreams by oracle of those things which are desired. Whosoever therefore would call any good spirit, to speak or appear in ●ight, it behooveth them especially to observe two things: one whereof is about the disposition of the invocant; the other about those things which are outwardly to be adhibited to the invocation, for the conformity of the spirits to be called. It behooveth therefore that the invocant himself be religiously disposed for many days to such a mystery. In the first place therefore, he ought to be confessed and contrite, both inwardly and outwardly, and rightly expiated, by daily washing himself with holy water. Moreover, the invocant ought to conserve himself all these days, chaste, abstinent, and to separate himself as much as may be done, from all perturbation of mind, and from all manner of foreign and secular business. Also, he shall obser●e fastings all these days, as much as shall seem convenient to him to be done. Also, let him daily between sunrising and sun-setting, being clothed with a holy linen garment, seven times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught. Now the number of days of fasting and preparation, is commonly the time of a whole Lunation. There is also another number observed amongst the cabalists, which is forty days.  
Now concerning those things which do appertain to this Rite of Invocation, the first is, That a place be chosen, clean, pure, close, quiet, free from all manner of noise, and not subject to any stranger's sight. This place must first be exercised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and set towards the east: and on each side thereof, let there be set two consecrated wax-lights burning, the flame whereof ought not to go out all these days. In the middle of the altar, let there be placed laments, or the holy paper which we have before described, covered with pure fine linen; which is not to be opened until the end of these days of the Consecration. You shall also have in readiness a precious perfume, and pure anointing oil; and let them be both kept consecrated. There must also a Censer be set on the head of the altar, wherein you shall kindle the holy fire, and make a perfume every day that you shall pray. You shall also have a long garment of white linen, close before and behind, which may cover the whole body and the feet, and girt about you with a girdle. You shall also have a veil of pure clean linen, and in the forepart thereof let there be fixed golden or gilded laments, with the inscription of the name Tetragrammaton; all which things are to be sanctified and consecrated in order. But you must not enter into the holy place, unless it be first washed, and arrayed with a holy garment; and than you shall enter into it with your feet naked. And when you enter therein, you shall sprinkle it with holy water: than you shall make a perfume upon the altar, and afterwards with bended knees pray before the altar as we have directed.  
But in the end of these days, on the last day, you shall fast more strictly: and fasting on the day following, at the rising of the sun, you may enter into the holy place, using the ceremonies before spoken of, first by sprinkling yourself, then with making a perfume, you shall sign yourself with holy oil in the forehead and anoint your eyes; using prayer in all these Consecrations. Then you shall open the holy Lamen, and pray before the altar upon your knees, as abovesaid: and then an invocation being made to the Angels, they will appear unto you, which you desire; which you shall entertain with a benign and chaste communication, and license them to depart.  
Now the Lamen which is to be used to invoke any good spirit, you shall make after this manner; either in metal conformable, or in new wax, mixed with species and colours conformable: or it may be made in clean paper, with convenient colours: and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must be written the divine names, as well the general names as the special. And in the centre of the Lamen, let there be drawn a character of six corners; in the middle whereof, let there be 
Hexagonus  written the name and character of the Star, or of the Spirit his governor, to whom the good spirit that is to be called is subject. And about this character, let there be placed so many characters of five corners, as the spirits we would call 
Pentagonus  together at once. And if we shall call only one spirit, nevertheless there shall be made four pentagons, wherein the name of the spirit or spirits, with their characters, is to be written. Now this table ought to be composed when the Moon is increasing, on those days and hours which then agree to the Spirit. And if we take a fortunate star herewith, it will be the better. Which Table being made in this manner, it is to be consecrated according to the rules above delivered.  
And this is the way of making the general Table, serving for the invocation of all good spirits whatsoever. Nevertheless we may make special Tables congruent to every spirit, by the rule which we have abo●e spoken of concerning holy Pentacles.  
And now we will declare unto y●● another Rite more easy to perform this thing: that is to say, Let the man that is to receive any Oracle from the good spirits, be chaste, pure, and confessed. Then a place being prepared pure and clean, and covered everywhere with white linen, on the Lord's day in the new of the moon let him enter into that place, clothed with clean white garments; and let him exorcise the place, and bless it, and make a Circle therein with a sanctified coal; and let there be written in the uttermost part of the Circle the names of the Angels, and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at the four angles of the world, the Censers for the perfumes. Then let him enter the place fasting, and washed, and let him begin to pray towards the east this whole Psalm: Beati immaculati in via, &c. 
Psal. 119.  Blessed are the undefiled in the way, &c. by perfuming; and in the end deprecating the Angels, by the said divine names, that they will deign to discover and reveal that which he desireth: and that let him do six days, continuing washed and fasting. And on the seventh day, which is the Sabbath, let him, being washed and fasting, enter the Circle, and perfume it, and anoint himself with holy anointing oil, by anointing his forehead, and upon both his eyes, and in the palms of his hands, and upon his feet. Then upon his knees let him say the Psalm aforesaid, with Divine and Angelical names. Which being said, let him arise, and let him begin to walk about in a circuit within the said Circle from the east to the west, until he is wearied with a dizziness of his brain: let him fall down in the Circle, and there he may rest; and forthwith he shall be wrapped up in an ecstasy, and a spirit will appear unto him, which will inform him of all things. We must observe also, that in the Circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a whole week. And the manner of fasting must be such, that he abstain from all things having a life of Sense, and from those things which do proceed from them: and let him only drink pure running water: neither let him take any food till the going down of the sun. And let the perfume and the holy anointing oil be made, as is set forth in Exodus and the other holy books of the Bible. It is also to be observed, that always as often as he enters into the Circle, he have upon his forehead a golden Lamen, upon which there must be written the name Tetragrammaton, as we have before spoken.  
But natural things, and their commixtures, do also belong unto us, and are conducing to receive Oracles from any spirit by a dream: which are either Perfumes, Unctions, and Meats or Drinks: which you may understand in our first book of Occult Philosophy.  
But he that is willing always and readily to receive the Oracles of a Dream, let him make unto himself a Ring of the Sun or of Saturn for this purpose. There is also an Image to be made, of excellent efficacy and power to work this effect; which being put under his head when he goeth to sleep, doth effectually give true dreams of what things soever the mind hath before determined or consulted on. The Tables of Numbers do likewise confer to receive an Oracle, being duly formed under their own Constellations. And these things thou mayst know in the third book of Occult Philosophy.  
Holy Tables and Papers do also serve to this effect, being specially composed and consecrated: such as is the Almadel of Solomon, and the Table of the Revolution of the name Tetragrammaton. And those things which are of this kind, and written unto these things, out of divers figures, numbers, holy pictures, with the inscriptions of the holy names of God and of Angels; the composition whereof is taken out of divers places of the holy Scriptures, Psalms, and Versicles, and other certain promises of the divine Revelation and Prophecies.  
To the same effect do conduce holy prayers and imprecations, as well unto God, as to the holy Angels and Heroes: the imprecations of which prayers are to be composed as we have before shown, according to some religious similitude of Miracles, Graces, and the like, making mention of those things which we intend to do: as, out of the Old Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and Nabuchadnezzar: if out of the New Testament, of the dream of Joseph the husband of the blessed virgin Mary; of the dream of the three Wise-men; of John the Evangelist sleeping upon the breast of our Lord: and whatsoever of the like kind can be found in Religion, Miracles, and Revelations; as, the revelation of the Cross to Helen, the revelation of Constantine and Charles the Great, therevelations of Brilges, Cyril, Methodius, Mechtild, Joa him, Merhir, and suchlike. According to which, let the deprecations be composed, if when he goeth to sleep it be with a firm intention: and the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.  
Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true Oracles of dreams. And this he shall do; observe those things which in the second book of Occult Philosophy are directed concerning this thing. He that is desirous therefore to receive an Oracle, let him abstain from supper and from drink, and be otherwise well disposed, his brain being free from turbulent vapours; let him also have his bedchamber fair and clean, exercised and consecrated if he will; then let him perfume the same with some convenient fumigation; and let him anoint his temples with some unguent efficacious hereunto, and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desireth to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a dream, when the Moon goeth thought that sign which was in the ninth House of his nativity, and also when she goeth through the sign of the ninth House of the Revolution of his nativity; and when she is in the ninth sign from the sign of perfection. And this is the way and means whereby we may obtain all Sciences and Arts whatsoever, suddenly and perfectly, with a true Illumination of our understanding; although all inferior familiar Spirits whatsoever do conduce to this effect; and sometimes also evil Spirits sensibly informing us intrinsically or Extrinsecally.  
But if we would call an evil Spirit to the Circle, it first behooveth us to consider, and to know his nature, to which of the Planets it agreeth, and what Offices are distributed to him from that Planet; which being known, let there be sought out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the Offices of the said Spirit, as near as the same may be done: as, if their power be over the Sea, Rivers or floods, then let the place be chosen in the Shore; and so of the rest. Then her there be chosen a convenient time, both for the quality of the Air, serene, clean, quiet, and fitting for the Spirits to assume bodies; as also of the quality and nature of the Planet, and of the Spirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or infortunate, sometimes of the day, and sometimes of the night, as the Scars and Spirits do require. These things being considered, let there be a Circle in the place elected, as welll for the defence of the 〈◊〉, as for the confirmation of the Spirit. And in the Circle itself there are to be written the divine general names, and those things which do yield defence unto us; and with them, those divine names which do rule this Planet, and the Offices of the Spirit himself; there shall also be written therein, the names of the good Spirits which bear rule, and are able to bind and constrain that Spirit which we intend to call. And if we will any more fortify and strengthen our Circle, we may add Characters and Pentacles agreeing to the work; then also if we will, we may either within or without the Circle, frame an angular figure, with the inscription of such convenient numbers, as are congruent amongst themselves to our work; which are also to be known, according to manner of numbers and figures: of which in the second book of Occult Philosophy it is sufficiently spoken. Further, He is to be provided of lights, perfumes, unguents and medicines, compounded according to the nature of the Planet and Spirit; which do partly agree with the Spirit, by reason of their natural and celestial virtue; and partly are exhibited to the Spirit for religious and superstitious worship. Then he must be furnished with holy and consecrated things, necessary as welll for the defence of the Invocant, and his fellows, as also serving for bonds to bind and constrain the Spirits; such as are either holy Papers, laments, Pictures, Pentacles, Sword, sceptres, Garments of convenient matter and colour, and things of the like sort. Then when all these things are provided; and the Master and his fellows being in the Circle, in the f●rst place let him consecrate the Circle, and all those things which he useth; which being performed with a convenient gesture and countenance let him begin to pr●●wi●h a loud voice, after this manner. First let him make an Oration unto God, and then let him entreat the good Spirits: and if he will read any Prayers, Psalms, or Gospels for his defence, the aught to take the first place. After these Prayers and Orations are said, then let him begin to invocate the Spirit which he desireth, with a gentle and loving enchantment, to all the coasts of the World, with the commemoration of his own Authority and power. And then let him rest a little, looking about him, to see if any Spirit do appear; which if he delay, then ●et him repeat his invocation, as abovesaid, unti he hath done it threetimes; and if the Spirit be pertinacious, obstinate, and will not appear, then let him begin to conjure with divine power; so also that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himself, and reiterate the same three times, from stronger to stronger, using Objurgations, Contumelies, Cursings, & Punishments, and suspension from his Office and power, and the like.  
And after all the courses are finished, then cease a little; and if any Spirit shall appear, let the Invocant turn himself towards the Spirit, and courteously receive him, and earnestly entreating him, let him first require his name, and if he be called by any other name: and then proceeding further, let him ask him whatsoever he will: and if in any thing the Spirit shall show himself obstinate or lying; let him be bound by convenient conjurations: and if you doubt of any lie, make without the Circle with the consecrated Sword, the figure of a triangle or 
* A Character with five corners.  Pentagone, and compel the Spirit to enter into it: and if thou receivest any promise which thou wouldst have to be confirmed with an Oath, let him stretch the sword out of the Circle, and swear the Spirit, by laying his hand upon the Sword. Then having obtained of the Spirit that which you desire, or are otherwise contented, license him to depart with courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful conjurations; and if need require, expel him by exorcisms, and by making contrary fumigations. And when he is departed, go not out of the Circle, but make a stay, making prayer, and gi●ing of thanks unto God and the good Angels, and also pra●ing for your defence and conservation: and then all those things being orderly performed, you may depart.  
But if your hope be frustrated, and no Spirits will appear, yet for this do not despair; but leaving the Circle, return again at other times, doing as before. And if you shall judge that you have erred in any thing, then that you shall amend, by adding or diminishing; for the constancy of Reiteration doth often increase your authority and power, and striketh terror into the Spirits, and humbleth them to obey.  
And therefore some use to make a Gate in the Circle, whereby they may go in and out, which they open and shut as they please, and fortify it with holy Names and Pentacles.  
This also we are to take notice of, That when no Spirits will appear, but the Master being wearied hath determined to cease and give over; let him not therefore depart without licensing the Spirits: for they that do neglect this, are very greatly in danger, except they are fortified with some sublime defence.  
Often●imes also the Spirits do come, although they appear not visible, (for to cause terror to him that calls them) either in the things which he useth, or in the operation itself. But this kind of licensing is not given simply, but by a kind of dispensation with suspension, until in the following terms they shall render themselves obedient. Also without a Circle these Spirits may be called to appear, according to the way which is above delivered about the consecration of a book.  
But when we do intend to execute any effect by evil Spirits, where an Apparition is not needful; then that is to be done, by making and forming that thing which is to be unto us as an instrument, or subject of the experiment itself; as, whether it be an Image, or a Ring, or a Writing, or any Character, Candle, or Sacrifice, or any thing of the like sort; then the name of the Spirit is to be written therein, with his Character, according to the exigency of the experiment, either by writing it with some blood, or otherwise using a perfume agreeable to the Spirit. Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit, conjuring him by the divine power.  
There is another kind of Spirits, which we have spoken of in our third book of Occult Philosophy, not so hurtful, and nearest unto men; so also, that they are effected with human passions, and do joy in the conversation of men, and freely do inhabit with them: and others do dwell in the Woods and deserts; & others delight in the company of divers domestic Animals and wild Beasts; and othersome do inhabit about Fountains and Meadows. Whosoever therefore would call up these kind of Spirits, in the place where they abide, it ought to be done with odoriferous perfumes, and with sweet sounds and instruments of music, specially composed for the business, with using of Songs, enchantments and pleasant Verses, with praises and promises.  
But those which are obstinate to yield to these things, are to be compelled with threatenings, Comminations, Cursings, Delusions, Contumelies, and especially by threatening them to expel them from those places where they are conversant.  
Further, if need be, thou Mayst betake thee to use exorcisms; but the chiefest thing that ought to be observed, is, constancy of mind, and boldness, free, and alienated from fear.  
Lastly, when you would invocate these kind of Spirits, you ought to prepare a Table in the place of invocation, covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessels, and new knives. And you shall make a fire, whereupon a perfume shall be made. But let the Invocant go unto the head of the Table, and round about it let there be seats placed for the Spirits, as you please, and the Spirits being called, you shall invite them to drink and eat. But if perchance you shall fear any evil Spirit, then draw a Circle about it, and let that part of the Table at which the Invocant sits, be within the Circle, and the rest of the Table without the Circle.  
In our third book of Occult Philosophy, we have taught how and by what means the Soul is joined to the Body; and, what hapeneth to the Soul after death.  
Thou Mayst know further, That those Souls do still love their relinquished Bodies after death, as it were a certain affinity alluring them; such as are the Souls of noxious men, which have vio●ently relinquished their Bodies, and Souls wanting a due burial, which do ●ill wander in a liquid and turbuient Spirit about their dead carcases; for these Souls by the known means by which heretofore they were conjo●ned to their Bodies, by the like vapours, liquours, and savours, are easily drawn unto them.  
From hence it is, that the Souls of the dead are not to be called up without blood, or by the application of some part of their rei●t Body.  
In the raising up of these shadows, we are to perfume with new Blood, with the Bones of the dead, and with Flesh, eggs, Milk, Honey and oil, and suchlike things, which do attribute to the Souls a means apt to receive their Bodies.  
It is also to be understood, That those who are desirous to raise up any Souls of the dead, they ought to do it in those places, wherein these kind of Souls are most known to be conversant, or for some alliance alluring those souls into their forsaken Body; or for some kind of affection in times past, impressed in them in their life, drawing the said Soul to certain places, things, or persons; or for the forcible nature of some place fitted and prepared for to purge or punish these Souls. Which places for the most part are to be known by the experience of visions, mighty incursions, and apparitions, and suchlike prodigies seen.  
Therefore the places most fitting for these things, are churchyards. And better than them, are those places wherein there is the execution of criminal judgements. And better than these, are those places, in which of late years there have been some public slaughters of men. Furthermore, that place is better than these, where some dead carcase, that came by a violent death, is not yet expiated, nor rightly buried, and was lately buried; for the expiation of those places, is also a holy Rite duly to be adhibited to the burial of the bodies, and oftentimes prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgement.  
And from hence it is, That the Souls of the dead are not easily to be raised up, except it be the Souls of them whom we know to be evil, or to have perished by a violent death, and whose bodies do want a right and due burial.  
Now although we have spoken concerning such places of this kind, it will not be safe or commodious to go unto them; but it behooveth us to take to what place soever is to be chosen, some principal part of the body that is relict, and therewith to make a perfume in due manner, and to perform other competent Rites.  
It is also to be known, That because the Souls are certain spiritual lights, therefore artificial lights, especially if they be framed out of certain competent things, compounded according to a true rule, with congruent inscriptions of Names and Seals, do very much avail to the raising up of departed Souls.  
Moreover, these things which now are spoken of, are not always sufficient to raise up Souls, because of an extranatural portion of understanding and reason, which is above, and known only to the Heaven and Destinies, and their power.  
We ought therefore to allure the said Souls, by supernatural and celestial powers duly administered, even by those things which do move the very harmony of the Soul, as welll imaginative, as rational and intellectual; as are Voices, Songs, Sound, enchantments: and Religious things; as Prayers, Conjurations, exorcisms, and other holy Rites, which may very commodiously be administered hereunto.   
The end of the fourth book of Agrippa.   

Heptameron: OR; MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER.  
IN the former book, which is the fourth book of Agrippa, it is sufficiently spoken concerning Magical Ceremonies, and Initiations.  
But because he seemeth to have written to the learned, and well-experienced in this Art; because he doth not specially treat of the Ceremonies, but rather speaketh of them in general, it was therefore thought good to add hereunto the Magical Elements of Peter de Abano: that those who are hitherto ignorant, and have not tasted of Magical Superstitions, may have them in readiness, how they may exercise themselves therein. For we see in this book, as it were a certain introduction of Magical vanity; and as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described syllable by syllable.  
In brief, in this book are kept the principles of Magical conveyances. But because the greatest power is attributed to the Circles; (For they are certain fortresses to defend the operators safe from the evil Spirits;) In the first place we will treat concerning the composition of a Circle.  

Of the Circle, and the composition thereof.  
THe form of Circles is not always one and the same; but useth to be changed, according to the order of the Spirits that are to be called, their places, times, days and hours. For in making a Circle, it ought to be considered in what time of the year, what day, and what hour, that you make the Circle; what Spirits you would call, to what Star and Region they do belong, and what functions they have. Therefore let there be made three Circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle Circle, first, write the name of the hour wherein you do the work. In the second place, Write the name of the Angel of the hour. In the third place, The Sigil of the Angel of the hour. Fourthly, The name of the Angel that ruleth that day wherein you do the work, and the names of his ministers. In the fifth place, The name of the present time. Sixthly, The name of the Spirits ruling in that part of time, and their precedents, Seventhly, The name of the head of the sign ruling in that part of time wherein you work. Eighthly, The name of the earth, according to that part of time wherein you work. Ninthly, and for the completing of the middle Circle, Write the name of the Sun and of the Moon, according to the said rule of time; for as the time is changed, so the names are to be altered. And in the outermost Circle, let there be drawn in the four Angles, the names of the presidential Angels of the Air, that day wherein you would do this work; to wit, the name of the King and his three Ministers. Without the Circle, in four Angles, let pentagons be made. In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there bewritten Omega; and let a cross divide the middle of the Circle. When the Circle is thus finished, according to the rule now before written, you shall proceed.   

Of the names of the hours, and the Angels ruling them.  
IT is also to be known, that the Angels do rule the hours in a successive order, according to the course of the heavens, and Planets unto which they are subject; so that that Spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third, the third hour, and so consequently: and when seven Planets and hours have made their revolution, it returneth again to the first which ruleth the day. Therefore we shall first speak of the names of the hours.  
Hours of the day. Hours of the night. 1. Yayn. 1. Beron. 2. Janor. 2. Barol. 3. Nasnia. 3. Thami. 4. Salla. 4. Athar. 5. Sadedali. 5. Mathon. 6. Thamur. 6. Rana. 7. Ourer. 7. Netos. 8. Thamic. 8. Tafrac. 9 Neron. 9 Sassur. 10. Jayon. 10. Aglo. 11. Abai. 11. Calerva. 12. Natalon. 12. Salam.  
Of the names of the Angels and their Sigils, it shall be spoken in their proper places. Now let us take a view of the names of the times. A year therefore is fourfold, and is divided into the Spring, Summer, Harvest and Winter; the names whereof are these.  
The Spring. Talvi. The Summer. Casmaran. Autumn. Ardarael. Winter. Farlas.  

The Angels of the Spring.  
Caratasa.  
Core.  
Amatiel.  
Commisseros.   

The head of the sign of the Spring.  
Spugliguel.   

The name of the earth in the Spring.  
Amadai.   

The names of the Sun and Moon in the Spring.  
The Sun. Abraym.  
The Moon. Agusita.   

The Angels of the Summer.  
Gargatel.  
Tariel.  
Gaviel.   

The head of the sign of the Summer.  
Tubiel.   

The name of the earth in Summer.  
Festativi.   

The names of the Sun and Moon in Summer.  
The Sun. Athemay.  
The Moon. Armatus.   

The Angels of autumn.  
Tarquam.  
Guabarel.   

The head of the sign of autumn.  
Torquaret.   

The name of the earth in autumn.  
Rabianara.   

The names of the Sun and Moon in autumn.  
The Sun. Abragani.  
The Moon. Matasignais.   

The Angels of the Winter.  
Amabael.  
Ctarari.   

The head of the sign of Winter.  
Altarib.   

The name of the Earth in Winter.  
Geremiah.   

The names of the Sun and Moon in Winter.  
The Sun. Commutaff.  
The Moon. Affaterim.    

The Consecrations and Benedictions: and first of the Benediction of the Circle.  
WHen the Circle is rightly perfected, sprinkle the same with holy or purging water, and say, Thou shalt purge me with hyssop, O Lord, and I shall be clean: Thou shalt wash me, and I shall be whiter than snow.   

The Benediction of perfumes.  
THe God of Abraham, God of Isaac, God of Jacob, blesshere the creatures of these kinds, that they may fill up the power and virtue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our Lord Jesus Christ, &c. Then let them be sprinkled with holy water.   

The exorcism of the fire upon which the perfumes are to be put.  
THe fire which is to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasm from thee, that it shall not be able to do any hurt in any thing. Then say, Bless, O Lord, this creature of fire, and sanctify it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the Exercisers or Spectators: through our Lord Jesus Christ, &c.   

Of the Garment and Pentacle.  
LEt it be a priest's Garment, if it can be: but if it cannot be had, let it be of linen, and clean. Then take this Pentacle made in the day and hour of Mercury, the Moon increasing, written in parchment made of a kids skin. But first let there be said over it the Mass of the holy Ghost, and let it be sprinkled with water of baptism.  
  

An Oration to be said, when the Vesture is put on.  
anchor, Amacor, Amides, Theodonias, Anitor, by the merits of thy Angels, O Lord, I will put on the Garment of Salvation, that this which I desire I may bring to effect: through thee the most holy Adonay, whose kingdom endureth for ever and ever. Amen.   

Of the manner of working.  
LEt the Moon be increasing and equal, if it may then be done, and let her not be combust.  
The Operator ought to be clean and purified by the space of nine days before the beginning of the work, and to be confessed, and receive the holy Communion. Let him have ready the perfume appropriated to the day wherein he would perform the work. He ought also to have holy water from a Priest, and a new earthen vessel with fire, a Vesture and Pentacle; and let all these things be rightly and duly consecrated and prepared. Let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the Garment and Pentacle, and let the master carry the Sword; over which there must be said one mass of the Holy Ghost; and on the middle of the Sword, let there be written this name Agla†, and on the other side thereof, this name† On†. And as he goeth to the consecrated place, let him continually read litanies, the servants answering. And when he cometh to the place where he will erect the Circle, let him draw the lines of the Circle, as we have before taught: and after he hath made it, let him sprinkle the Circle with holy water, saying, A●●erges me Domine, 
Wash me O Lord, &c.  &c.  
The Master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole days before the day of the operation. And on the day that he would do the work, being clothed with pure garments, and furnished with Pentacles, Perfumes, and other things necessary hereunto, let him enter the Circle, and call the Angels from the four parts of the world, which do govern the seven Planets the seven days of the week, Colours and Metals; whose name you shall see in their places. And with bended knees invocating the said Angels particularly, let him say, O Angeli supradicti, estote adjutores meae petitioni, & in adjutorium mihi, in meis rebus & petitionibus.  
Then let him call the Angels from the four parts of the world, that rule the Air the same day wherein he doth the work or experiment. And having implored specially all the Names and Spirits written in the Circle, let him say, O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, o Theos, Ischyros, Athanatos, Paracletos, Alpha & Omega, & per haec tria nomina secreta, Agla, On, Tetragrammaton, quòd hodie debeatis adimplere quod cupio.  
These things being performed, let him read the Conjuration assigned for the day wherein he maketh the experiment, as we have before spoken; but if they shall be partinacious and refractory, and will not yield themselves obedient, neither to the Conjuration assigned to the day, nor to the prayers before made, then use the Conjurations and exorcisms following.   

An exorcism of the Spirits of the Air.  
NOs facti ad imaginem Dei, dotati potentia Dei, & ejus facti voluntate, per potentissimum & corroboratum nomen Dei El, forte & admirabile vos exorcizamus (Hear he shall name the Spirits he would have appear, of what order soever they be) & imperamus per eum qui dixit, & factum est, & per omnia nomina Dei, & per nomen Adonay, El, Elohim, Elohe, Zebaoth, Elion, Escerchy, Jah, Tetragrammaton, Sadai, Dominus Deus, excelsus, exorcizamus vos, atque potenter imperamus, ut appareatis statim nobis hic juxta Circulum in pulchra forma, videlicet humana, & sine deformitate & tortuositate aliqua. Venite vos omnes tales, quia vobis imperamus, per nomen Y & V quod Adam audivit, & locutus est: & per nomen Dei Agla, quod Loth audivit, & factus salvus cum sua familia: & per nomen Joth, quod Jacob audivit ab Angelo secum luctantes, & liberatus est de manu fratris sui Esau: and by the name Anephexeton, quod Aaron audivit, & loquens, & sapiens factus est: & per nomen Zebaoth, quod Moses nominavit, & omnia flumina & paludes de terra Aegypti, versae fuerunt in sanguinem: & per nomen Ecerchie Oriston, quod Moses nominavit, & omnes flu seven ebullier unt ●anas, & ascenderunt in domos Aegyptiorum, omnia destruentes: & per nomen Elio●, quod Moses nominavit, & fuit grando talis, qualis non fuit ab initio mundi: & per nomen Adonay, quod Moses nominavit, & fuerunt locustae, & apparuerunt super terram Aegyptiorum, & comederunt quae residua erant grandini: & per nomen Schemes amathia, quod Josua vocavit, & remoratus est Solcursum: & per nomen Alpha & Omega, quod Daniel nominavit, & destruxit Beel, & Draconem interfe●it: & in nomine Emmanuel, quod tres pueri, Sidrach, Misach & Abdenago, in camino ignis ardentis, cantaverunt, & liberati fuerunt: & per nomen Hagios, & sedem Adonar, & per 〈◊〉 Theos, Is●ytos, Athanatos, Paracletus; & per haec tria secreta nomina, Agla, On, Tetragrammaton, adjuro, contestor, & per haec nomina, & per alia nomina Domini nostri Dei Omnipotentis, vivi & veri, vos qui vestra culpa de Coelis ejecti fuistis usque ad infernum locum, exorcizamus, & viriliter imper amus, per eum qui dixit, & factum est, cui omnes obediunt creaturae, & per illud tremendum Dei judicium: & per mare omnibus incertum, vitreum, quod est ante conspectum divinae majestatis gradiens, & potentiale: & per quatuor divina animalia T. aniè sedem divinae majestatis gradientia, & oculos antè & retrò habentia: & per ignem ante ejus thronum circumstantem: & per sanctos Angelos Coelorum, T. & per ●am quae Ecclesia Dei nominatur: & per summam sapientiam Omnipotentis Dei viriliter exorcizamus, ut nobis hic ante Circulum appareatis, ut faciendam nostram voluntatem, in omnibus prout placuerit nobis: per sedem Baldachiae, & per hoc nomen Primeumaton, quod Moses nominavit, & in cavernis abyssi fuerunt profundati vel absorpti, Datan, Corah & Abiron: & in virtute istius nominis Primeumaton, tota Coeli militia compellente, maledicimus vos, privamus vos omni officio, loco & gaudio vestro, usque in profundum abyssi, & usque ad ultimum diem ju licii vos ponimus, & relegamus in ignem aeternum, & in stagnum ignis & sulphuris, nisi statim appareatis hic coram nobis, ante Circulum, ad faciendum voluntatem nostram. In omnibus venite per haec nomina, Adonay Zebaeth, Adonay Amioram, Venite, venite, imperat vobis Adonay, Saday, Rex regum potentissimus & tremendissinius, eujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis, & appareatis ante hunc Circulum, affabiles subito, tandem ruina flebilis miserabilisque, & ignis perpetuum inextinguibilis vos manet. Venite ergo in nomine Adonay Zebaoth, Adonay Amioram: venite, venite, quid tardatis? festinate imperat vobis Adonay, Saday, Rex regum, El, Aty, Titeip, Azia, Hyn, Jen, Minosel, Achadan: Vay, Vaa, Ey, Haa, Eye, Exe, à, El, El, El, à, Hy, Hau, Hau, Hau, Va, Va, Va, Va.   

A Prayer to God, to be said in the four parts of the world, in the Circle.  
AMorule, Taneha, Latisten, Rabur, Taneha, Latisten, Escha, Aladia, Alpha & Omega, Leyste, Oriston, Adonay: O my most merciful heavenly Father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and always worship and glorify thy name. I humbly implore and beseech thee, that these Spirits which I call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and show unto us those things which by me or us shall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting any other creature, and affrighting no man; but let them be obedient to my requests, in all these things which I command them. Then let him stand in the middle of the Circle, and hold his hand towards the Pentacle, and say, Per Pentaculum Salomonis advocavi, dent mihi responsum verum.  
Then let him say, Beralanensis, Baldachiensis, Paumachiae & Apologiae sedes, per Reges potestatesque magnanimas, ac principes praepotentes, genio, Liachidae, ministri tartareae sedes: Primac, hic princeps sedis Apologia no●● cohort: Ego vos invoco, & invocando vos conjuro, atque supernae Majestatis munitus virtute, potenter impero, per eum qui dixit, & factum est, & cui obediunt omnes creaturae: & per hoc nomen ineffabile, Tetragrammaton {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jehovah, in quo est plasmatum omne seculum, quo audito elementa corruunt, aër concutitur, mare retrograditur, ignis extinguitur, terra tremit, omnesque exercitus Coelestium, Terrestrium, & Infernorum tremunt, turbantur & corruunt: quatenus citò & sine mora & omni occasione remota, ab universis mundi partibus veniatis, & rationabiliter de omnibus quaecunque interrogavero, respondeatis vos, & veniatis pacifice, visibiles, & affabiles: nunc & sine mora manifestantes quod cupimus: conjurati per nomen aeterni vivi & veri Dei Helioren, & mandata nostra perficientes, persistentes semper usque ad finem, & intentionem meam, visibiles nobis, & affabiles, clara voce nobis, intelligibile, & sine omni ambiguitate.   

Visions and Apparitions.  
QUibus ritè peractis, apparebunt infinitae visiones, & phantasmata pulsantia organa & omnis generis instrumenta musica, idque fit à spiritibus, vt terrore compulsi socii abeant à Circulo, quia nihil adversus magistrum possunt. Post haec videbis infinitos sagittarios cum infinita multitudine bestiarum horribilem: quae ita se componunt, ac si vellent devorare socios: & tamen nil timeant. Tunc Sacerdos sive Magister, adhibens manum Pentaculo, dicat: Fugiat hinc iniquitas vestra, virtute vexilli Dei. Et tunc Spiritus obedire magistro coguntur, & socii nil amplius lius videbu●t.  
Then let the Exorcist say, stretching out his hand to the Pentacle, Ecce Pentaculum Salomonis, quod ante vestram adduxi praesentiam: ecce personam exorcizatoris in meaio Exorcismi, qui est optimè à Deomunitus, intrepidus, providus, qui v●ribus potens vos exercizando invocavit & vocat. Venite ergo cum festinatione in virtute nominum istorum, Aye Saraye, Aye, Saraye, Aye Saraye, ne differatis venire, per nomina aeterna Dei vivi & veri Eloy, Archima, Rabur: & per hoc praesens Pentaculum, quod super vos potenter imperat: & per virtutem coelestium Spirituum dominorum vestrorum: & per personam exorcizatoris, conjurati, festinati venire & obedire praeeeptori vestro, qui vocatur Octinomos. His peractis, sibiles in quatuor angulis mundi. Et videbis immediate magnos motus: & cùm videris, dicas: Quid tardatis? quid moramini? qu●d facitis? praeparate vos & obedite praeceptori vestro, in nomine Domini Bathat, vel Vachat super Abrac ruens, superveniens, Abeor super Aberer.  
Tunc immedia●è venient in sua forma propria. Et quando videbis eos juxta Circulum, ostende illis Pentaculum coopertum syndone sacro, & discoeperiatur, & dicat: Ecce conclusionem vestram, nolite fieri inobedientes. Et subito videbis eos in pacifica forma: & dicent tibi, Pete quid vis, quia nos sumus parati complere omnia mandata tua, quia dominus ad hoc nos subjugavit. Cùm autem apparuerint Spiritus, tunc dicas, Bene veneritis Spiritus, vel reges nobilissimi, quia vos vocavi per illum cui omne genu flectitur, coelestium, terrestrium & infernorum: cujus in manu omnia regna regum sunt, nec est qui suae contrarius esse possit Majestati. Quatenus constringo vos, ut hic ante circulum visibiles, affabiles permanetis, tamdiu tamque constantes, nec sint licentia mea recedatis, donec meam sine fallacia aliqua & veredicè perficiatis voluntatem, per potentiae illius virtutem, qui mare posuit terminum suum, quem praeterire non potest, & lege illius potentiae, non periransit fines suos, Dei scilicet altissimi, regis, domini, qui cuncta creavit, Amen. Then command what you will, and it shall be done. Afterwards license them thus:† In nomine Patris,† Filii, &† Spiritus sancti, ite in pace ad loca vestra: & pax fit inter nos & vos, parati sitis venire vocati.  
These are the things which Peter de Abano hath spoken concerning Magical Elements.  
But that you may the better know the manner of composing a Circle, I will set down one Scheme; so that if any one would make a Circle in springtime for the first hour of Lord's day, it must be in the same manner as is the figure following.  
The figure of a Circle for the first hour of the Lord's day, in springtime.  
It remaineth now, That we explain the week, the several days thereof: and first of the Lord's day.   

Considerations of the Lord's day.  
THe Angel of the Lord's day, his Sigil, Planet, sign of the Planet, and the name of the fourth heaven.  
Michael.  
Machen.  

The Angels of the Lord's day.  
Michael,  
Dardiel,  
Huratapal.   

The Angels of the Air ruling on the Lord's day.  
Varcan, King.   

His Ministers.  
Tus,  
Andas,  
Cynabal.   

The wind which the Angels of the Air abovesaid are under.  
The northwind.   
The Angel of the fourth heaven, ruling on the Lord's day, which ought to be called from the four parts of the world.  

At the East.  
Samael.  
Baciel.  
Atel.  
Gabriel.  
Vionatraba.   

At the West.  
Anael.  
Pabel.  
Ustael.  
Burchat.  
Suceratos.  
Capabili.   

At the North.  
Atel.  
Aniel, vel Aquiel.  
Masgabriel.  
Sapiel.  
Matuyel.   

At the South.  
Ha●udiel.  
Machasiel.  
Charsiel.  
Uri●l.  
Naromiel.   

The perfume of the Lord's day.  
Red Wheat.   

The Conjuration of the Lord's day.  
COnjuro & confirmo super vos Angeli fortes Dei, & sancti, in nomine Adonay, Eye, Eye, Eya, qui est ille, qui fuit, est & erit, Eye, Abraye▪ & in nomine Saday, Cados, Cados, Cados, altè sendentis super Cherub●n, & per nomen magnum ipsius Dei fortis & potentis, exaltatique super omnes coelos, Eye, Saraye, plasmatoris seculorum, qui creavit mundum, coelum, terram, mar●, & omnia quae in 〈◊〉 sun● in primo die, & sigillavit ea sancto nomine suo Phaa: & per nomina sanctorum Angelorum, qui dominantur in quarto exercitu, & serviunt coram potentissimo, Salamia, Angelo magno & honorato: & per nomen stellae, quae est Sol, & per signum, & per immensum nomen Dei vivi, & per nomina omnia praedicta, conjuro te Michael angele magne, qu●es praepositus Diei Dominicae: & per nomen Adona, Dei Israel, qui creavit mundum & quicquid in eo est, quod pro melabores, & adimpleas omnem me●m petitionem, juxta meum velle & votum meum, in negotio & causa mea. And here thou shalt declare thy cause and business, and for what thing thou makest this Conjuration.  
The Spirits of the Air of the Lord's day, are under the northwind; their nature is to procure Gold, gems, Carbuncles, Riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honours; to carry or take away infirmities. But in what manner they appear, it's spoken already in the former book of Magical Ceremonies.    

Considerations of Monday.  
THe Angel of Monday, his Sigil, Planet, the sign of the Planet, and name of the first heaven.  
Gabriel.  
Shamain.  

The Angels of Monday.  
Gabriel.  
Michael.  
Samael.   

The Angels of the Air ruling on Monday.  
Arcan, King.   

His ministers.  
Bilet.  
Missabu,  
Abuza●a.   

The wind which the said Angels of the Air are subject to.  
The west-wind.   
The Angels of the first heaven, ruling on Monday, which ought to be called from the four parts of the world.  

From the East.  
Gabriel.  
Gabrael.  
Madiel.  
Deamiel.  
Janael.   

From the West.  
Sachiel.  
Zaniel.  
Habaiel.  
Bachanael.  
Corabael.   

From the North.  
Mael.  
Wael.  
Valnum.  
Ballel.  
Balay.  
Humastrau.   

From the South.  
Curaniel.  
Dabriel.  
Darquiel.  
Hanun.  
A●ayl.  
Vetuel.   

The Perfume of Monday.  
Aloes.   

The Conjuration of Monday.  
COnjuro & confirmo super vos Angeli fortes & boni, in nomine Adonay, Adonay, Adonay, eye, eye, eye, Cados, Cados, Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qui apparuit mente Sinai, cum glorificatione regu Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, qui maria creavit stagna & omnes aquas in secundo die, quasdam super coelos, & quasdam in terra. Sigillavit m●re in al●o nomine suo, & terminum, qu●m sibi posuit, non praeter bit: & per nomina Angelorum, qui dominantur in primo exercitu, qui serviunt Orphaniel Angelo magno, precioso & honorato: & per nomen Stellae, quae est Luna: & per nomina praedicta, super te conjuro, scilicet Gabriel, qui es praepositus diei. Lunae secundo quòd pro me labores & adimpleas, &c. As in the Conjuration of Sunday.  
The Spirits of the Air of Monday, are subject to the west-wind, which is the wind of the Moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book.    

Considerations of Tuesday.  
THe Angel of Tuesday, his sigil, his Planet, the sign governing that Planet, and the name of the fifth heaven.  
Samael.  
Machon.  

The Angels of Tuesday.  
Samael.  
Satael.  
Amabiel.   

The Angels of the Air ruling on Tuesday.  
Samax, King.   

His Ministers.  
Carmax.  
Ismoli.  
Paffran.   

The wind to which the said Angels are subject.  
The east-wind.   
The Angels of the fifth heaven ruling on Tuesday, which ought to be called from the four parts of the world.  

At the East.  
Friagne.  
Guael.  
Dama●l.  
Calzas.  
Arragon.   

At the West.  
Lama.  
Astagna.  
Lobquin.  
Soncas.  
Jazel  
Isiael.  
Irel.   

At the North.  
Rahumel.  
Hyniel.  
Rayel.  
Seraphiel.  
Mathiel.  
Fraciel.   

At the South.  
Sacriel.  
Janiel.  
Galdel.  
Osael.  
Vianuel.  
Zaliel.   

The Perfume of Tuesday.  
Pepper.   

The Conjuration of Tuesday.  
COnjuro & confirmo super vos, Angeli fortes & sancti, per nomen Ya, Ya, Ya, He, He, He, Va, high, high, Ha, Ha, Ha, Va, Va, Va, An, An, An, aye, aye, aye, El, Ay, Elibra, Eloim, Eloim: & per nomina ipsius alti Dei, qui fecit aquam aridam apparere, & vocavit terram, & produxit arbores, & herbas de ea, & sigillavit super eam cum precioso, honorato, metuenda & sancto nomine suo● & per nomen angelorum dominantium in quinto exercitu, qui serviunt Acimoy Angelo magno, forti, potenti, & honorato: & per nomen Stettae, quae est Mars: & per nomina praedicta conjuro super te Samael, Angelo magne, qui praepositus es diei Martis: & per nomina A●onay, Dei vivi & veri, quod pro me labores, & adimpleas, &c. As in the Conjuration of Sunday.  
The Spirits of the Air of Tuesday are under the east-wind: their nature is to cause wars, mortality, death and combustions; and to give two thousand soldiers at a time; to bring death, infirmities or health. The manner of their appearing you may see in the former book.    

Considerations of Wednesday.  
THe Angel of Wednesday, via Sigil, Planet, the sign governing that Planet, and the name of the second heaven.  
Raphael.  
Raquie.  

The Angels of Wednesday.  
Raphael.  
Miel.  
Seraphiel.   

The Angels of the Air ruling on Wednesday.  
Mediate or Modiat, Rex.   

Ministers.  
Suquinos.  
Sallales.   

The wind to which the said Angels of the Air are subject.  
The southwest-wind.   
The Angels of the second heaven governing Wednesday, which ought to be called from the four parts of the world.  

At the East.  
Mathlai.  
Tarmiel.  
Baraborat.   

At the West.  
Jerescue.  
Mitraton.   

At the North.  
Thiel.  
Rael.  
Jariahel.  
Venahel.  
Velel.  
Abuier●.  
Ucirnuel.   

At the South.  
Milliel.  
Nelapa.  
Babel.  
Caluel.  
Vel.  
Laquel.   

The Fumigation of Wednesday.  
Mastic.   

The Conjuration of Wednesday.  
COnjuro & confirmo vos angeli fortes, sancti & potentes, in nomine fortio, mrtuendissimi & ben dicti Ja, Adonay, Eloim, Saday, Saday, Saday, eye, eye, eye, asamy, Asaraie: & in noine Adonay Dei Israel, qui creavit luminari● magna, ad distinguendum diem à nocte: & per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori, atqueferi● & potenti: & per nomen Stellae, quae est Mercurius: & per nomen Sigilli, quae sigillatur à Deo fort ssimo & honorato: per omnia praedicta super te Raphael Angelo magne, conjuro, qui es praepositus diei quartae: & per nomen sanctum quod erat scriptum in front Aaron sacerdoris altissimicreatoris: & per nomina Angelorum, qui in gratiam Salvatoris confirmati sunt: & per nomen sedis Anima●ium, habentium senas alas, quòd pro me labores, &c. As in the Conjuration of Sunday.  
The Spirits of the Air of Wednesday are subject to the south-west-wind: their nature is to give all Metals; to reveal all earthly things past, present and to come; to pacify judges, to give victories in war, to re-edify, and teach experiments and all decayed Sciences, and to change bodies mi●● of Elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to bind or lose Spirits; to open locks or bolts: suchkinde of Spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. In what manner they appear, it is before spoken.    

Considerations of Thursday.  
THe Angel of Thursday, his Sigil, Planet, the sign of the Planet, and the name of the sixth heaven.  
Sachiel.  
Zebul.  

The Angels of Thursday.  
Sachiel,  
Castiel,  
Asafiel.   

The Angels of the Air governing Thursday.  
Such, Rex.   

Ministers.  
Maguth,  
Gutri●.   

The wind which the said Angels of the Air are under.  
The south-wind.   
But because there are no Angels of the Air to be found above the fifth heaven, therefore on Thursday say the prayers following in the four parts of the world.  
At the East. 
O Deus magne & excelse, & bonorate, por infinita secula.  At the West. 
O Deus sapiens, & clare, & juste, ac divina clementia: ego rogo e piissime Pater, quòd meam potitionem, quòd meum opus, & meum laborem hodie debeam complere, & perfectè intelligere. Tn qui vivis & regnas per infinita secula seculorum, Amen.  At the North. 
O Deus potens, fortis, & sine principio.  At the South. 
O Deus potents & misericors.   

The Perfume of Thursday.  
Saffron.   

The Conjuration of Thursday.  
COnjuro & confirmo super vos, Angeli sancti, per nomen, Cados, Cados, Cados, Eschereie, Eschereie, Eschereie. Hatim ya, fortis firmator seculorum, Cantine, Jaym, Janic, Anic, Calbat, Sablas, Beni●ay, Alnay●: & per nomen Ad●●y, qui creavit pis●es reptilia in aquis, & aves super faciem terrae, volantes versus coelos die quinto: & per nomina Angelorum serventium in sexto exercitu ●o am pastore Angelo sancto & magno & potenti principe: & per nomen stelle, quae est Jupiter: & per 〈◊〉 Sigilli sui: & per nomen Adonay, summi Dei, omnium creatoris: & per nomen omnium stellarum, & per vivi & virtutem eatum: & per nomina praedicta, conjuro te Sachiel Angelo magne, qui es praepositus diei Jovis, ut pro me labores, &c. As in the Conjuration of the Lord's day.  
The Spirits of the Air of Thursday, are subject to the south-wind; their nature is to procure the love of women; to cause men to be merry and joyful; to pacify strife and contentions; to appease enemies; to heal the diseased, and to disease the whole; and procureth losses, or taketh them away. Their manner of appearing is spoken of already.    

Considerations of Friday.  
THe Angel of Friday, his Sigil, his Planet, the sign governing that Planet, and name of the third heaven.  
Anaël.  
Sagun.  

The Angels of Friday.  
Anael.  
Rachiel.  
Sachiel.   

The Angels of the Air reigning on Friday.  
Sarabotes, King.   

Ministers.  
Amabiel.  
Aba.  
Abalidoth.  
Flaes'.   

The wind which the said Angels of the Air are under.  
The west-wind.   
Angels of the third heaven, ruling on Friday, which are to be called from the four parts of the world.  

At the East.  
Setchiel.  
Chedusitaniel.  
Corat.  
Tamael.  
Tenaciel.   

At the West.  
Turiel.  
Coniel.  
Babiel.  
Kady.  
Maltiel.  
Huphaltiel.   

At the North.  
Peniel.  
Penael.  
Penat.  
Raphael.  
Raniel.  
Doremiel.   

At the South.  
Porna.  
Sachiel.  
Chermiel.  
Samael.  
Santanael.  
Famiel.   

The Perfume of Friday.  
Pepperwert.   

The Conjuration of Friday.  
COnjuro & confirmo super vos Angeli fortes, sancti atque potentes, in nomine On, hay, Heya, Ja, Je, Adonay, Saday, & in nomine Saday, qui creavit quadrupedia & anamalia reptilia, & homines in sexto die, & Adae dedit potestatem super omnia animalia: unde benedictum sit nomen creatoris in loco suo: & per nomina Angelorum servie●●ium in tertio exercitu, coram Dagiel Angelo magno, principe forti atque potenti: & per nomen Stellae quae est Venus: & per S●gillum ejus, quod quidem est sanctum: & per nomina praedicta conjuro super te Anael, qui es praepositus diei sextae, ut pro me labores, &c. As before in the Conjuration of Sunday.  
The Spirits of the Air of Friday are subject to the west-wind; their nature is to give silver; to excite men, and incline them to luxury; to reconcile enemies through luxury; and to make marriages; to allure men to love women; to cause, or take away infirmities; and to do all things which have motion.    

Considerations of Saturday, or the Sabbath day.  
THe Angel of Saturday, his Seal, his Planet, and the sign governing the Planet.  
Cassiel.  

The Angels of Saturday.  
Cassiel.  
Machatan.  
Uriel.   

The Angels of the Air ruling on Saturday.  
Maymon, King.   

Ministers.  
Abumalith.  
Assaibi.  
Balidet.   

The wind which the said Angels of the Air aforesaid are under.  
The southwest-wind.   

The Fumigation of Saturday.  
Sulphur.   
It is already declared in the Consideration of Thursday, That there are no Angels ruling the Air, above the fifth heaven: therefore in the four Angles of the world, use those Orations which you see applied to that purpose on Thursday.  

The Conjuration of Saturday.  
COnjuro & confirmo super vos Caphriel vel Cassiel, Machatori, & Seraquiel Angeli fortes & potentes: & per nomen Adonay, Adonay, Adonay, eye, eye, eye, Acim, Acim, Acim, Cados, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Domini format●ris seculorum, qui in septimo die quievit: & per illum qui in beneplacito suo filiis Israel in hareditatem observandum dedit, ut eum firm●ter custodire●t, & sanctificarent, ad habendam●nde bonam in alio seculo remunerationem: & per nomina Angelorum servientium in exercitu septimo Booel Angelo magno & potenti principi: & per nomen stellae quae est Soturnus: & per sanctum Sigillum ejus: & per nomina praedicta conjuro super te Caphriel, qui praepositus et diei septimae, quae est dies Sabbati, quòd pro me labores, &c. As is set down in the Conjuration of the Lord's day.  
The Spirits of the Air of Saturday are subject to the southwest-wind: the nature of them is to sow discords, hatred, evil thoughts and cogitations; to give leave freely, to slay and kill every one, and to lame or maim every member. Their manner of appearing is declared in the former book.    

Tables of the Angels of the Hours, according to the course of the days.  

SUNDAY.  Hours of the day. Angels of the hours. Hours of the day. Angels of the hours. 1. Yayn. Michael. 7. Ourer. Samael. 2. Janor. Anael. 8. Tanic. Michael. 3. Nasnia. Raphael. 9 Neron. Anael. 4. Salla. Gabriel. 10. Jayon. Raphael. 5. Sadedali. Cassiel. 11. Abay. Gabriel. 6. Thamur. Sachiel. 12. Natalon. Cassiel. Hours of the night. Angels of the hours. Hours of the night. Angels of the hours. 1. Beron. Sachiel. 7. Netos. Cassiel. 2. Barol. Samael. 8. Tafrac. Sachiel. 3. Thanu. Michael. 9 Sassur. Samael. 4. Athir. Anael. 10. Aglo. Michael. 5. Mathun. Raphael. 11. Calerna. Anael. 6. 〈◊〉. Gabriel. 12. Salam. Raphael.  

Monday.  Hours of the day. Angels of the hours. Hours of the night. Angels of the hours. 1. Yayn. Gabriel. 1. Beron. Anael. 2. Janor. Cassiel. 2. Barol. Raphael. 3. Nasnia. Sachiel. 3. Thaun. Gabriel. 4. Salla. Samael. 4. Athir. Cassiel. 5. Sadedali. Michael. 5. Mathon. Sachiel. 6. Thamur. Anael. 6. Rana. Samael. 7. Ourer. Raphael. 7. Netos. Michael. 8. Tanic. Gabriel. 8. Tafrac. Anael. 9 Neron. Cassiel. 9 Sassur. Raphael. 10. Jayon. Sachiel. 10. Aglo. Gabriel. 11. Abay. Samael. 11. Calerno. Cassiel. 12. Natalon. Michael. 12. Salam. Sachiel.  

TUESDAY.  Hours of the day. Angels of the hours. Hours of the night. Angels of the hours. 1. Yayn. Samael. 1. Beron. Cassiel. 2. Janor. Michael. 2. Barol. Sachiel. 3. N●snia. Anael. 3. Thanu. Samael. 4. Salla. Raphael. 4. Athir. Michael. 5. Sadedal. Gabriel. 5. Mathon. Anael. 6. Thamur. Cassiel. 6. Rana. Raphael. 7. Ou●er. Sa●hiel. 7. Netos. Gabriel. 8. Tanic. Sam●el. 8. Tafrac. Cassiel. 9 Neron. Michael. 9 Sussu●. Sachiel. 10. Jaron. Anael. 10. Aglo. Samael. 11. Abay. Raphael. 11. Calerna. M●chael. 12. Natalon. Gabriel. 12. Salam. Anael.  

WEDNESDAY.  Hours of the day. Angels of the hours. Hours of the night. Angels of the hours. 1. Yayn. Raphael. 1. Ber●n. Michael. 2. Janor. Gabriel. 2. Bar●l. Anael. 3. Nasnia. Cassiel. 3. Thanu. Raphael. 4. Salla. Sachiel. 4. Athir. Gabriel. 5. Sadedali. Samael. 5. Mathon. Cassiel. 6. Thanour. Michael. 6. Rana. Sachiel. 7. Ourer. Anael. 7. Netos. Samael. 8. Tanic. Raphael. 8. Tafrac. Michael. 9 Neron. Gabriel. 9 Sassur. Anael. 10. Jayon. Cassiel. 10. Aglo. Raphael. 11. Abay. Sachiel. 11. Calerna. Gabriel. 12. Neron. Samael. 12. Salam. Cassiel.  

THURSDAY.  Hours of the day. Angels of the hours. Hours of the night. Angels of the hours. 1. Yayn. Sachiel. 1. Beron. Gabriel. 2. Janor. Samael. 2. Barol. Cassiel. 3. Nasnia. Michael. 3. Thanu. Sachiel. 4. Salla. Anael. 4. Athir. Samael. 5. Sadedali. Raphael. 5. Maton. Michael 6. Thamur. Gabriel. 6. Rana. Anael. 7. O●●er. Cassiel. 7. Netos. Raphael. 8. Tanic. Sachiel. 8. Tafrac. Gabriel. 9 N●ron. Samael. 9 Sassur. Cassiel. 10. Jaron. Michael. 10. Aglo. Sachiel. 11. Abay. Anael. 11. Calerna. Samael. 12. Natalon. Raphael. 12. Salam. Michael.  

FRIDAY.  Hours of the day. Angels of the hours. Hours of the night. Angels of the hours. 1. Yayn. Anael. 1. Beron. Samael. 2. Janor. Raphael. 2. Barol. Michael. 3. Nasnia. Gabriel. 3. Thanu. Anael. 4. Salla. Cassiel. 4. Athir. Raphael. 5. Sadedali. Sachiel. 5. Maton. Gabriel. 6. Thamur. Samael. 6. Rana. Cassiel. 7. Ourer. Michael. 7. N●tos. Sachiel. 8. Tanic. Anael. 8. Tasrac. Samael. 9 Neron. Raphael. 9 Sassur. Michael. 10. Jayon. Gabriel. 10. Agl●. Anael. 11. Abay. Cassiel. 11. Calerna. Raphael. 12. Natalon. Sachiel. 12. Salam. Gabriel.  

SATURDAY.  Hours of the day. Angels of the hours. Hours of the night. Angels of the hours. 1. Yay●. Cassiel. 1. Beròn. Raphael. 2. Janor. Sachiel. 2. Baròl. Gabriel. 3. Nasnia. Samael. 3. Thanu. Cassiel. 4. Salla. Michael. 4. Athir. Sachiel. 5. Sadedali. Anael. 5. Maton. Samael. 6. Thamur. Raphael. 6. Rana. Michael. 7. Ourer. Gabriel. 7. Neto●. Anael. 8. Tanic. Cassiel. 8. Tafrac. Raphael. 9 Neron. Sa●hiel. 9 Sussur. Gabriel. 10. Jayon. Samael. 10. Aglo. Cassiel. 11. Abay. Michael. 11. Calerna. Sachiel. 12. Natalon. Anael. 12. Salam. Samael.  
But this is to be observed by the way, that the first hour of the day, of every Country, and in every season whatsoever, is to be assigned to the sunrising, when he first appeareth arising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. But of these things it is sufficiently spoken.   
FINIS.