Heinrich Cornelius Agrippa - His Fourth Book of Occult Philosophy

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htm#intro
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Heinrich Cornelius Agrippa: his Fourth Book of Occult Philosophy

This digital edition by Joseph H. Peterson, Copyright © 2000. All rights reserved. Updated Dec 15, 2019.
Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica. His de occulta philosophia
appeared in three books. Written from 1509 to 1510 (he would have been 23 at the time), it circulated widely in manuscript form,
and was eventually printed in 1533. It is a "systematic exposition of ... Ficinian spiritual magic and Trithemian demonic magic
(and) ... treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p. 114).
The so-called Fourth Book appeared in Latin some thirty years after Agrippa's death. Johann Weyer, a student of Agrippa's,
denounced this work to be spurious (cf. Praestigiis Daemonum, 1563) and that evaluation has rarely been questioned. An exception
to this is Stephen Skinner in his 1978 introduction to the facsimile edition published by Askin Publishers.
University of Arizona professor Thomas Willard has recently suggested that this book was the work of French Paracelsian
Jacques Gohory (1520-1576). He may also have been responsible for the Arbatel as well as Archidoxis magicae. (Willard in
Classen, Albrecht, Magic and Magicians in the Middle Ages and the Early Modern Time: The Occult in Pre-Modern Sciences,
Medicine, Literature, Religion, and Astrology. Berlin: Walter de Gruyter, 2018.) See also Gohory's De Usu.
This book quotes from and expands on certain themes in Agrippa's Third Book of occult philosophy, to create a more concise
and practical synopsis of the techniques for summoning spirits. The descriptions of the spirits seem to be derived from Liber
Iuratus Honorii (The Sworn Book of Honorius), (chapters CXVIII ff) or a closely related text.
For an interesting account of a magical working that likely involved this text, see Sibly's A New and Complete Illustration of
the Occult Sciences, Book 4 pp. 1121 ff.
Latin text from Agrippa von Nettesheim, Heinrich Cornelius: Henrici Cornelii Agrippae Liber ... De Occvlta Philosophia, seu
de Cerimonijs Magicis, Bd.: 4, , Marpurgum, 1559
Comments in [] are by JHP.
or
Of Magical Ceremonies:
The Fourth Book.
Written by Henry Cornelius Agrippa.

Translated into English by Robert Turner. LIBER QUARTUS
London. 1655. DE OCCULTA PHI-
losophia, seu de Ceri-
monii Ma-
gicis.
*
Cui accesserunt, Elementa

Magica
Petri de Abano, Philosophi.
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Heinrich Cornelius Agrippa: his Fourth Book of Occult Philosophy http://www.esotericarchives.com/agrippa/agrippa4.htm#intro
Marpurgi Anno Domini.
1 5 5 9,
[Contents]
Introduction
Of the names of spirits.
The manner of making characters.
The characters of good spirits.
The characters of evil spirits.
The appearance of spirits
The shapes familiar to the spirits of Saturn.
The shapes familiar to the spirits of Jupiter.
The shapes familiar to the spirits of Mars.
The shapes familiar to the spirits of the Sun.
The shapes familiar to the spirits of Venus.
The shapes familiar to the spirits of Mercury.
The shapes familiar to the spirits of the Moon.
Concerning Pentacles and Sigils.
Of bonds
Consecration of ritual implements.
Liber Spirituum: a Book of Spirits. Its composition and how it is
used to call forth spirits.
Concerning the invocation of good and evil spirits.
Preparation of the place of working and other things to be
arranged.
The holy table and lamen.
Another Rite more easie to perform for calling forth spirits.
Oracles and dreams.
Calling forth evil spirits to a magic circle.
Giving the spirit license to depart.
If they be obstinate.
Other kinds of spirits.
Necromancy, or raising up spirits of the dead.
[3]
n our Books of Occult Philosophy, we have not
so compendiously, as copiously, declared the IN libris nostris de Occulta
principles, grounds, and reasons of Magick it self, and Philosophia, non tam compendiose,
after what maner the experimants thereof are to be quam copiose declarauimus ipsius
chosen, elected, and compounded, to produce many Magiae principium, & rationabilitatem,
wonderful effects; but because in those books they are & quo modo Experimenta elicienda &
componenda sint, ad quoscunque
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mirabiles effectus producendos. Verum,

quoniam illic Theorice magis quam
practice, quaedam etiam minus
treated of, rather Theorically [theoretically], then Practically; and some complete, quaedam vero figuratiue, &
also are not handled compleatly and fully, and others very figuratively, quasi sub Enigmate traduntur: ut
and as it were Enigmatically and obscure Riddles, as being those which aliquando illa, quae summo studio
we have attained unto with great study, diligence, and very curious diligentia, & curiosa exploratione adepti
searching and exploration, and are heretofore set forth in a more rude sumus, rudioribus quibusque
and unfashioned maner. Therefore in this book, which we have exponantur: Ideo, in hoc libro, quem
composed and made as it were a Complement and Key of our other tanquam complementum, ac Clauem
books of Occult Philosophy, and of all Magical Operations, we will give librorum de Occulta Philosophia,
unto thee the documents of holy and undefiled verity, and Inexpugnable omniumque Magicarum operationum
and Unresistable Magical Discipline, and the most pleasant and confecimus, dabimus [4] tibi intemeratae
delectable experiments of the sacred Deities. So that as by the reading of veritatis, & inexpugnabilis Magicae
our other books of Occult Philosophy, thou maist earnestly cover the disciplinae, sanctorum Numinum
knowledge of these things; even so with reading this book, thou shalt documenta, & experimenta iucundissima
truely triumph. Wherefore let silence hide these things within the secret ut, quemadmodum, legendo libros de
closets of thy religious breast, and conceal them with constant Occulta Philosophia, cupide haec scire
Taciturnity. desideras, ita, legendo hunc librum, de
illis veraciter triumphes. Quare ipsum
intra secreta religiosi pectoris tui
penetralia, silentio te gito, & constanti
taciturnitate celato.
[Of the names of spirits.]
This therefore is to be known, That the names of the intelligent Illud vero scias, quod nomina
presidents of every one of the Planets are constituted after this maner: intelligentiarum Praesidentium
that is to say, By collecting together the letters out of the figure of the unicuique Planetarum, secundum hunc
world, from the rising of the body of the Planet, according to the modum constituuntur. Nempe ex figura
succession of the Signes through the several degrees; and out of the Mundi, collectis literis, ab ortu corporis
several degrees, from the aspects of the Planet himself, the calculation Planetae, secundum successionem
being made from the degree of the ascendant. In the like maner are signorum, per singulos Gradus, atque ex
constituted the names of the Princes of the evil spirits; they are taken singulis gradibus ao ipso Planeta
under all the Planets of the presidents in a retrograde order, the aspectis, facta proiectione, a gradu
projection being made contrart to the succession of the signes, from the Ascendentis. Consimili ratione nomina
beginning of the seventh House. Now the name of the supreme & highest Principum malorum Spirituum, sub
intelligence, which many do suppose to be the soul of the world, is singulis Planetis praesidentium,
collected out of the four Cardinal points of the figure of the world, after accipiuntur ordine retrogrado, facta
the maner already delivered: & by the opposite and contrary way, is proiectione, contra successionem
known the name of the great Dæmon, or evil spirit, upon the four cadent signorum ab initio septimae Domus.
Angles. In the like maner shalt thou understand the names of the great Nomen vero supremae intelligentiae,
presidential spirits ruling in the Air, from the four Angles of the quam plerique animam Mundi
succedant Houses: so that as to obtain the names of the good spirits, the arbitrantur, ex quattuor Cardinibus
calculation is to be made according to the succession of the signes, figurae Mundi colligitur, secundum
beginning from the degree of the ascendant; and to attain to the names of rationem iam traditam. Et per [5]
the evil spirits, by working the contrary way. oppositum modum colligitur nomen
magni Daemonis, super quatuor Angulis
Cadentibus. Similiter nomina magnorum
Spirituum, praesidentium aereis
Potestatibus, colliges super quatuor
angulis Domorum succedeutium. Ita
videlicet, ut, ad nomen boni Spiritus
eliciendum, fiat proiectio, secundum
successionem signorum incipientium a
gradu Ascendentis: ad nomen vero mali
Spiritus, econuerso.
You must also observe, that the names of the evil spirits are Illud aute scias, quod nomina * See Occul.
extracted, aswel from the names of the good spirits, as of the evil: so not malorum Spirituum, per has tabulas, Phil. III, xxvii
withstanding, that if we enter the table* with the name of a good spirit of extrahuntur, ex nominibus tam bonorum, where the
quam malorum Spirituum. Ita tamen, referenced table
the second order, the name of the evil spirit shall be extracted from the
is given.
quod si ingrediemur tabulam cum
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order of the Princes and Governours; but if we enter the table with the nomine Spiritus boni, secundi Ordinis,
name of a good spirit of the third order, or with the name of an evil spirit nomen mali Spiritus extractum erit de
a Governour, after what maner soever they are extracted, whether by this ordine Principum & Gubernatorum. Si
table, or from a celestial figure, the names which do proceed from hence, autem ingrediamur Tabulam, cum no‐
shall be the names of the evil spirits, the Ministers of the inferiour order. mine Spiritus boni, tertij Ordinis, vel
cum nomine mali Spiritus Gubernatoris,
quocunque modo extracti, siue per hanc
Tabulam, siue ex figura Coelesti:
nomina, quae ex his procedunt, erunt
malorum Daemonum, ministrorum
inferioris ordinis.
Illud autem sciendum, quod
quoties ingredimur Tabulam hanc cum
Spiritibus bonis, [6] secundi ordinis, ipsa
It is further to be noted, That as often as we enter this table with
Nomina extracta, sunt secundi ordinis. Et
the good spirits of the second order, the names extracted are of the
si, sub illis, extrahimus nomen mali
second order: and if under them we extract the name of an evil spirit, he
Spiritus, ipsum est de superiori
is of the superiour order of the Governours. The same order is, if we
Gubernatorum ordine. Idem est si
enter with the name of an evil spirit of the superiour order. If therefore
ingredimur cum nomine Spiritus mali,
we enter this table with the names of the spirits of the third order, or with
superioris ordinis. Si vero ingredimur
the names of the ministring spirits, aswel of the good spirits, as of the
hanc Tabulam cum nominibus Spirituum
evil, the names extracted shall be the names of the ministring spirits of
tertii ordinis, siue Spirituum
the inferiour order.
ministrorum, tam bonorum quam
malorum: nomina extracta, erunt
Spirituum ministrorum inferioris ordinis.
Multi autem Magorum, viri non paruae
authoritatis, eiusmodi tabulas latinis literis
extendere voluerunt: ita ut per easdem
But many Magicians, men of no small Authority, will have the tabulas, etiam ex nomine Officii, vel
tables of this kinde to be extended with Latine letters: so that by the effectus alicuius, nomen Spiritus tam boni,
same tables also, out of the name of any office or effect, might be found quam mali, inueniatur, per eundem
out the name of any spirit, aswel good as evil, by the same maner which modum, qui supra traditus est: accepto
is above delivered, by taking the name of the office or of the effect, in nomine Officii vel effectus, in columna
the columne of letters, in their own line, under their own star. And of this literarum, in sua linea, sub suo sidere. Et
practice Trismegistus is a great Author, who delivered this kinde of huius quidem grauis Author est
calculation in Egyptian letters: not unproperly also may they be referred Trismegistus: qui cum hanc calculationem
to other letters of other tongues, for the reasons assigned to the signes; Egiptiis literis tradiderit, non inepte etiam
for truly he only is extant of all men, who have treated concerning the ad alias aliarum linguarum literas referri
attaining to the names of spirits. potest, ob rationes signis assignatas.
Omnium siquidem, qui de nominibus
Spirituum eliciendis, tractarunt, primus
ille extitit.
Therefore the force, secrect and power, in what maner the sacred Vis ergo, atque secretum, magisteriumque
names of spirits are truly and rightly found out, consisteth in the [7] quomodo recte riteque sacra Spirituum
disposing of vowels, which do not make the name of a spirit, and nomina eliciuntur, in vocalium
wherewith is constituted the true name, and right word. Now this art is dispositione consistit, quae nomen spiritus
thus perfected and brought to pass: first, we are to take heed of the efficiant, & quibus nomen rectum, ac rite
placing the vowels of the letters, which are found by the calculation of sonorum constituatur. Hoc autem
the celestial figure, to finde the names of the spirits of the second order, artificium ita perficitur, primo in locandis
Presidents and Governours. And this in the good spirits, is thus brought vocalibus illarum literarum, quae per
to effect, by considering the stars which do constitute and make the calculationem figurae Cœlestis
letters, and by placing them according to their order: first, let the defree inueniuntur, ad nomina spirituu secundi
of the eleventh House be subtracted from the degree of that star which is ordinis bonorum atque malorum
first in order; and that which remaineth thereof, let it be projected from praesidendum & Gubernatorum elicienda
the degree of the ascendent, and where that number endeth, there is a erit aduertendum. Et hoc, in bonis, ita
part of the vowel of the first letter: begin therefore to calculate the perficitur: consyderatis stellis, quae literas
vowels of these letters, according to their number and order; and the constituant, & in ordinem locatis, primi
vowel which falleth in the place of the star, which is the first in order, the subtrahatur gradus undecimae domus, a
same vowel is attributed to the first letter. Then afterwards thou shalt gradu stellae, quae prior est in ordine: &
finde the part of the second letter, by subtracting the degree of a star quod inde remanet, proiiciatur a gradu
which is the second in order from the first star; and that which Ascendentis: Et ubi numerus ille desinit,
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ibi est pars vocalis primae literas. Incipe

ergo ab illa proiicere vocales illarum
literarum, secundum suum numerum &
ordinem: & quae ceciderit in locum
stellae, quae prior est in ordine, ea vocalis
primae literae attribuitur. Deinceps
inuenias partem secundae literae,
subtrahendo gradum stellae quae secunda
est in ordine, a stella priori: & quod
remanet, proiice ab Ascendente. Et haec
est pars, a qua incipias proiectionem
remaineth, cast from the ascendant. And this is the part from which thou vocalium: [8] & quae ceciderit supra
shalt begin the calculation of the vowels; and that vowel which falleth secundam Stellam, ea est vocalis secundae
upon the second star, the same is the vowel of the second letter. And so literae. Et ita consequenter inuestigabis
consequently maist thou search out the vowels of the following letters vocales sequentium literarum, semper
alwaies, by subtracting the degree of the following star, from the degree subtrahendo gradum stellae sequentis, a
of the star next preceding and going before. And so also all calculations gradu stellae proxime praecedentis. Et
and numerations in the names of the good spirits, ought to be made omnes proiectiones, atque numerationes,
according to the succession of the signes. And in calculating the names in nominibus bonorum Spirituum, fieri
of the evil spirits, where in the names of the good spirits is taken the debent, secundum successionem
degree of the eleventh House, in these ought to be taken the degree of the signorum. In nominibus vero malorum
twelfth House. And all numerations and calculations may be made with Spirituum, ubi, in bonis, sumitur Gradus
the succession of the signes, by taking the beginning from the degree of undecimae Domus, in istis, sumatur
the tenth House. gradus Duodecimae Domus.
But in all extractions by tables, the vowels are placed after another Numerationes vero & proiectiones omnes
maner. In the first place therefore is taken the certain number of letters fiant, cum signorum successione, initium
making the name it self, and is thus numbred from the beginning of the sumendo, a gradu decimae Domus. In
columne of the first letter, or whereupon the name is extracted; and the nominibus vero per tabulas extractis, alio
letter on which this number falleth, is referred to the first letter of the modo vocales locantur. Primo enim
name, extracted by taking the distance of the one from the other, accipitur numerus quotenarius literarum,
according to the order of the Alphabet. But the number of that distance is nomen ipsum constituens, & sic
projected from the beginning of his comumne; and where it endeth, there numeratur, ab initio Columnae primae
is part of the first vowel: from thence therefore thou shalt calculate the literae, vel sub qua nomen extrahitur: &
vowels themselves, in their own number and order, in the same columne; litera in quam inciderit hic numerus,
and the vowel which shall fall upon the first letter of a name, the same refertur ad primam literam nominis
shall be attributed to that name. Now thou shalt finde the following extracti, accipiendo distantiam unius ab
vowels, by taking the distance from the precedent vowel to the altera, secundum ordinem Alphabeti. Et
following: and so consequently according to the succession of the numerus illius distantiae, proiicitur ab
Alphabet. And the number of that distance is to be numbered from the initio suae Columnae: & ubi desinit,
beginning of his own columne; and where he shall cease, there is the part ibidem est pars privocalis. Ab illa ergo
of the vowel sought after. From thence therefore must you calculate the proiice vocales ipsas, [9] suo numero &
vowels, as we have abovesaid; and those vowels which shall fall upon ordine, in eadem columna: & quae
their own letters, are to be attributed unto them: if therefore any vowel ceciderit super primam literam nominis,
shall happen to fall upon a vowel, the former mut give place to the letter: illa sibi erit attribuenda. Sequentes autem
and this you are to understand only of the good spirits. In the evil also vocales inuenies, accipiendo distantiam a
you may proceed in the same way; except only, that you make the praecedenti litera, ad sequentem: & sic
numerations after a contrary and backward order, contrary to the consequenter, secundum successionem
succession of the Alphabet, and contrary to the order of the columnes Alphabeti. Et Numerus distantiae illius,
(that is to say) in ascending. numeratur ab initio suae columnae: & ubi
ceciderit, ibi est pars vocalis quaesitae. Ab
illa ergo proiice vocales, ut supra diximus,
& que ceciderint supra suas literas eisdem
attribuantur. Si vero vocalis aliqua supra
vocalem ceciderit, prior cedat posteriori.
Et hoc de Bonis duntaxat intellige. In
malis autem, consimili via procedas: nisi
quod facias numerationes ordine contrario
& reuerso, contraque successionem
Alphabeti, & contra ordinem
Columnarum, videlicet ascendendo.
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Nomen Genii boni, uniuscuiusque

hominis, quod inuenire docuimus in libro
ter eo de Occulta philosophia, secundum
illum modum, non paruae autoritatis, nec
modici est fundamenti. Sed nunc dabimus
The name of good Angels, and of every man, which we have tibi quosdam alios modos, non vanis
taught how to finde out, in our third book of Occult Philosophy, innitentes ratio nibus. Et ex iis unus est,
according to that maner, is of no little Authority, nor of a mean accipiedo, in figura [10] natiuitatis,
foundation. But now we will give unto thee some other ways, illustrated quinque; loca Hylegiorum. Quibus notatis,
with no vain reasons. One whereof is, by taking in the figure of the proiiciantur Caracteres literarum suo
nativity, the five places of Hylech: which being noted, the characters of ordine, & numero, ab initio Arietis: &
the letters are projected in their order and number from the beginning of quae literae ceciderint in Gradus dictorum
Aries; and those letters which fall upon the degrees of the said places, locorum, secundum ordinem & dignitatem
according to their order and dignity disposed and aspected, do make the illorum, dispositae & combinatae, nomen
name of an Angel. There is also another way, wherein they do take Genij constituunt. Est alius modus:
Almutel, which is the ruling and governing stars over the aforesaid five Accipiantur Almutel, hoc est stellae
places; and the projection is to be made from the degree of the domina natrices, super dictis quinque
ascendant; which is done by gathering together the letters falling upon locis: & fiat proiectio, a gradu
Almutel: which being placed in order, according to their dignity, do Ascendentis, colligendo literas cadentes
make the name of an Angel. There is furthermore another way used, and super Almutel, quibus, secundum
very much had in observation from the Egyptians, by making their dignitatem suam locatis in ordinem,
calculation from the degree of the ascendant, and by gathering together nomen Genij constituunt. Est adhuc alius
the letters according to the Almutel of the eleventh House; which House modus, ab Aegiptiis in obseruantia
they call a good Dæmon: which being placed according to their dignities, multum habitus: faciendo proiectionem, a
the names of the Angels are constituted. Now the names of the evil gradu Ascendentis, colligendo literas,
Angels are known after the like maner, except only that the projections secundum Almutel undecimae domus,
must be performed contrary to the course and order of the succession of quam domum, bonum Daemonem vocant:
the signes, so that whereas in seeking the names of good spirits, we are quibus, secundum dignitatem suam
to calculate from the beginning of Aries; contrariwise, in attaining the locatis, Geniorum Nomina constituuntur.
names of the evil, we ought to account from the beginning of Libra. And Malum vero Genium consimili ratione
whereas in the good spirits we number from the degree of the ascendant; elicimus: praeter quam, quod proiectiones
contrarily, in the evil, we must calculate from the degree of the seventh fiunt contra ordinem & successionem
House. But according to the Egyptians, the name of an Angel is collected signorum. Et ubi in bonis, proiicimus ab
according to the Almutel of the twelfth House, which they call an evil initio Arietis: in malo numeramus ab initio
spirit. Librae. Ubi, in bono numeramus a gradu
Ascendentis: in malo proiicimus [11] a
gradu septimae Domus. Secundum
Aegiptios vero colligitur nomen Genij,
secundum Almutel duodecimae Domus,
quam Malum Daemonem vocant.
Et omnes isti ritus, una cum aliis, qui in
libro tercio de Occulta Philosophia a nobis
[The manner of making characters.] tradici sunt, per cuiuscunque linguae
Caracteres, fieri possunt: cum istis
Now all those rites, which are elsewhere already by us delivered in omnibus (ut supra diximus) insit mysticus
our third book of Occult Philosophy, may be made by the characters of & Diuinus Numerus, Ordo, atque Figura.
any language. In all which (as we have abovesaid) there is a mystical and Unde euenic, eundem Genium, diuersis
divine number, order and figure; from whence it cometh to pass, that the nominibus posse vocari.
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 Alii vero, ex nomine ipsius
to this purpose. spiritus, boni vel mali per Tabulas ad hoc
formatas extrahuntur.
Now these celestial characters do consist of lines and heads: the Caracteres itaque Cœlestes, constant e
heads are six, according to the six magnitudes of the stars, whereunto the lineis & Capitibus, Capita sunt sex, iuxta
planets also are reduced. The first magnitude holdeth a Star, with the sex Stellarum Magnitudines: ad quas
Sun, or a Cross. The second with Jupiter a circular point. The third reducuntur etiam Planetae: Prima
holdeth with Saturn, a semicircle, a triangle, either crooked, round, or magnitudo, cum Sole, Stellam tenet , vel
acute. The fourth with Mars, a little stroke penetrating the line, either Crucem. Secunda cum Ioue, punctum
square, straight, or oblique. The fifth with Venus and Mercury, a little circularem. Tertia, cum Saturno,
stroke or point with a tail, ascending or descending. The sixth with the semicirculum Triangulum, siue uncum
Moon, a point made black. All which you may see in the ensuing table. rocundum vel acutum. Quarta, cum Marte,
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virgulam penetrantem lineam, siue

quadratum rectum vel obliquum. Quinta,
cum Venere & Mercurio, Virgulam, siue
punctum Caudatum, ascendentem [12] vel
descendentem. Sexta, cum luna, puncta
The heads then being posited according to the site of the Stars in the
denigrata. Quae omnia, in sequenti Tabula,
figure of Heaven, then the lines are to be drawn out, according to the
videre poteris. Positis itaque Capitibus,
congruency or agreement of their natures. And this you are to understand
secundum situm stellarum, in figura
of the fixed Stars. But in the erecting of the Planets, the lines are drawn
Cœeli: tunc lineae protrahendae sunt,
out, tthe heads being posited according to their course and nature
secundum naturarum conuenientiam. Et
amongst themselves.
hoc de stellis fixis intelliges. In
Planetarum vero erectionibus, positis
capitibus, secundum eorum in se inuicem
Aspectum, & Antiscia, lineae
protrahantur.
Stars. Heads. Lines joyned to the Heads.
Quando vero formandus est

Caracter alicuius imaginis Cœlestis,
ascedentis in aliquo gradu, vel facie
When therefore a character is to be found of any celestial Image
signorum, qui ex stellis [13] eiusdem
ascending in any degree or face of a signe, which do consist of Stars of
magnitudinis & naturae constant: tunc
the same magnitude and nature; then the number of these Stars being
posito stellarum illarum numero
posited according to their place and order, the lines are drawn after the
secundum suum situm & ordinem,
similitude of the Image signified, as copiously as the same can be done.
contrahantur lineae, ad similitudinem
imaginis significatae, quam copiose id
fieri potest.
But the Characters which are extracted according to the name of a Caracteres vero, qui secundum
spirit, are composed by the table following, by giving to every letter that nomen spiritus extrahuntur,
name which agreeth unto him, out of the table; which although it may componuntur per tabulam sequentem,
appear easie to those that apprehend it, yet there is herein no small dando unicuique literae nominis, id,
difficulty; To wit, when the letter of a name falleth upon the line of quod sibi ex tabula congruit:
letters or figures, that we may know which figure or which letter is to be quemadmodum intuenti facile patet. Sed
taken. And this may be thus known: for if a letter falleth upon the line of est in hoc non modica difficultas, quando
letters, consider of what number this letter may be in the order of the videlicet litera nominis ceciderit in
name; as the second, or the third; then how many letters that name lineam figurarum, vel literarum, ut
containeth; as five or seven; and multiply these numbers one after sciamus quae figura, vel quae litera
another by themselves, and treble the product: then cast the whole (being sumenda fit. Hoc autem ita cognoscetur.
added together) from the beginning of the letters, according to the Nam si, in literarum lineam, litera
succession of the Alphabet: and the letter upon which that number shall ceciderit consydera quota haec litera sit
happen to fall, ought to be placed for the character of that spirit. But if in ordine Nominis, ut puta secunda vel
any letter of a name fall on the line of figures, it is thus to be wrought. tertia, Deinde quot literas nomen ipfum
Take the number how many this letter is in order of the name, and let it complectitur, ut quinque vel septem: &
be multiplied by that number of which this letter is in the order of the multiplica hos numeros in se inuicem, &
Alphabet; and being added together, divide it by nine, and the remainder productum triplica. Dende totum
sheweth the figure or number to be placed in the character: and this may aggregatum proiice ab initio literarum,
be put either in a Geometrical or Arithmetical figure of number; which secundum successionem Alphabeti: & in
notwithstanding ought not to exceed the number of nine, or nine Angles. quam literarum numerus ille ceciderit,
7 of 35 4/28/2020, 4:46 AM
hasc est quae poni debet in Caractere

illius Spiritus. Si autem litera aliqua
nominis in [14] lineam figurarum
ceciderit, ita augendum erit. Accipiatur
numerus quota haec litera est in ordine
nominis, & multiplicetur per numerum,
quota haec litera est in ordine Alphabeti,
& aggregatum diuidatur per nouem:
residuum indicat figuram vel numerum
in Caractere locandum. Potest enim poni,
vel Figura Geometrica, vel figura
Numeri Arithmetica, quae tamen non
debet Nouenarium, siue Nouem Angulos
excedere.
Caracteres bonorum Spirituum.
The Characters of good Spirits.
Punctus simplex, Rotundus, Stellatus

Linea recta Stans, Iacens, Obliquans
A simple point. Round. Starry. Linea curua
Undosa, Dentata
Straight standing line. Lying. Oblique. Arcuata,
Line crooked like a bow. Like waves. Toothed. [15]
Intersectio recta Adherens, Separata
Intersection right. Inherent. Adhering separate. Inhaerens,
Obliq; intersection simple. Mixt. Manifold. Intersectio obliqua
Perpendicular right dexter. Sinister. Neuter. Mixta, Multiplex,
simplex,
A whole figure. Broken. Half. Perpendiculum
Sinistrum, Neutrum,
A letter inhering. Adhering. Separate. rectu, dextrum,
Figura Integra, Diminuata, Mediata,
Litera, Inhaerens, Adhaerens, Separata,
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Caracteres malorum Spirituum.

The Characters of evil Spirits.
Linea recta, Curua, Reflexa
A right line. Crooked. Reflexed. Figura Simplex, Penetrans: Fracta
A simple figure. Penetrate. Broken. Litera Recta, Retrograda, Inuersa
A right letter. Retrograde. Invers'd Flamma, Ventus: Fluuius
Flame. Winde. Water. Massa, Pluuia. Lutum.
A mass. Rain. Clay. Volatile, Reptile, Serpens.
A flying thing. A creeping thing. A serpent. [17]
Oculus, Manus, Pes
An eye. A hand. A foot.
A crown. A crest. Horns. Corona, Christa, Cornua
A scepter. A sword. A scourge. Sceptrum, Gladius, Flagrum.
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Characteres uero, qui per spirituum

But the Characters which are understood by the revelation of
reuelationem accipiuntut, exinde
Spirits, take their vertue from thence; because they are, as it were, certain
uirtutem habent: quia ipsi sunt signacula
hidden seals, making the harmony of some divinity: either they are
quaedam latentia, diuinitatis alicuius
signes of a Covenant entred into, and of promised and plighted faith, or
harmoniam constituentia: aut sunt signa
of obedience. And those Characters cannot by any other means be
initi fœderis & promissae fidei, seu
searched out.
obedientiae; & ii characteres nulla alia
ratione possunt indagari.
[The appearance of spirits] Adhuc ultra Caracteres, sunt
Malorum Spirituum familiares quaedam
Moreover, besides these Characters, there are certain familiar figurae, & Imagines, sub quarum forma
Figures & Images of evil Spirits, under which forms they are wont to inuocantibus occurrere, & comparere
appear, and yield obedience to them that invoke them. And all these solent. Hae autem Imagines inueniuntur
Characters or Images may be seen by the table following, according to per tabulam sequentem, secundum
the course of the letters constituting the names of Spirits themselves: so rationem literarum constituentium [18]
that if in any letter there is found more then the name of one Spirit, his nomen ipsius Spiritus. Ita ut si qua litera
Image holdeth the pre-eminence, the others imparting their own order; so in Nomine ipsius Spiritus pluries
that they which are the first orders, to them is attributed the head, the habetur, illius imago tenet Principatum:
upper part of the body, according to their own figure: those which are the caetera suo modo, commiscendo. Ita ut
lowest, do possess the thighs and feet; so also the middle letters do quae priores sunt ordine, iis superior pars
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corporis, & Caput, secundum suam

figuram tribuatur: quae vero postremai,
pedes & crura occupent. Sic mediae
attribute like to themselves the middle parts of the body, or give the parts literae, mediae Corporis parti aliquid sibi
that fit. But if there happens any contrariety, that letter which is the simile tribuant, vel sessorem dent. Si
stronger in the number shall bear rule: and if they are equal, they all vero aliqua acciderit contrarietas, quae
impart equal things. Furthermore, if any name shall obtain any notable litera potior est numero, vincet. Si vero
Character or Instrument out of the Table, he shall likewise have the same aequales res, commiscebuntur. Praeterea
character in the Image. si idem Nomen, ex tabula Caracterum,
insigne vel instrumentum aliquod
obtinuerit, idipsum etiam obtinebit in
imagine.
Cognoscere autem Dignitates
malorum Spirituum, per easdem tabulas
Caracterum & imaginum, poterimus.
Nam cuicunque spirituum, ex tabula
Caracterum, acciderit insigne aliquod,
We may also attain to the knowledge of the dignities of the evil
vel instrumentum, ipse dignitatem
Spirits, by the same Tables of Characters and Images: for upon what
possidet. Quod si fuerit Corona,
spirit soever there falleth any excellent signe or instrument out of the
Dignitatem indicat Regiam, si Crista,
Table of Characters, he possesseth that dignity. As if there shall be
Ducatum: si Cornua, Comitatum, si
Crown, it sheweth a Kingly dignity; if a Crest or Plume, a Dukedome; if
absque iis, Sceptrum, Gladius, Bidens,
a Horn, a County; if without these there be a Scepter, Sword, or forked
praefecturam indicat, similiter ex tabula
Instrument, it sheweth Rule and Authority. Likewise out of the Table of
[19] imaginum inuenies, qui Regiam
Images you shall finde them which bear the chief Kingly dignity: from
Dignitatem prae se ferant. Ex corona
the Crown judge dignity; and from the Instruments, Rule and Authority.
dignitatem, ex instrumenris,
Lastly, they which bear an humane shape and figure, have greater dignity
Praefecturam iudica. Denique qui
then those which appear under the Forms and Images of Beasts; they
humana figura pollent, digniores sunt iis,
also who ride, do excel them which appear on foot. And thus according
qui sub bestiarum imaginibus occurrunt,
to all their commixtures, you may judge the dignity and excellency of
ipsi praeterea aequites, praecellunt
Spirits, one before another. Moreover, you must understand, that the
pedites: & secundum omnium illorum
Spirits of the inferiour order, of what dignity soever they be, are alwaies
commixtionum dignitates,
subject to the Spirits of the superiour order: so also, that it is not
praecellentiam spirituum iudicabis. Illud
incongruent for their Kings and Dukes to be Subject and Minister to the
tamen scias, Spiritus inferioris ordinis,
presidents of the superiour order.
cuiuscunque Dignitatis fuerint semper
spiritibus sublimioris ordinis subesse. Et
ita non est inconueniens, Reges atque
Duces, subesse & ministrare Praesidibus
sublimioris ordinis.
Formae familiares spiritibus
The shapes familiar to the Spirits of Saturn.
Saturni.
Apparent ut plurimum longo et

gracili corpore, vultu iracundo, facies
Hey appear for the most part with a tall, lean, and slender
quatuor habentes, unam in occipitio,
body, with an angry countenance, having four faces; one in the hinder alteram in sincipitio, et utrasque
part of the head, one on the former part of the head, and on each side rostratas. In utroque genu apparent etiam Cp. LIH
nosed or beaked there likewise appeareth a face on each knee, or a black facies. Sunt colores nigri, et [20] CXXII.
shining colour: their motion is the moving of the winde, with a kinde of perlucidi. Motus eorum est, ventorum
earthquake: their signe is white earth, whiter then any Snow. agitatio, cum specie terrae motus.
Signum eorum est, terra Alba, qualibet
niue candidior.
The particular forms are, Formae autem particulares sunt:
A King having a beard, riding on a Dragon. Rex Barbatus, Draconem equitans.

An Old man with a beard. Senex Barbatus.
An Old woman leaning on a staffe. Mulier vetula, bacula innixa.
A Hog. Porcus.
A Dragon. Draco.
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An Owl. Bubo.
A black Garment. Vestis nigra.
A Hooke or Sickle. Falx.
A Juniper-tree. Iuniperus.
Formæ familiares Spiritibus

The familiar forms to the Spirits of Jupiter.
Jovis.
Apparent corpore sanguineo et

cholerico, mediae staturae, horribili
He Spirits of Jupiter do appear with a body sanguine and motu, visu mitissimo, blando colloquio,
cholerick, of a middle stature, with a horrible fearful motion; but with a colore ferrugineo.
midle countenance, a gentle speech, and of the colour of Iron. (Cp. LIH
Motus eorum, est Coruscatio, cum CXXIV.)
The motion of them is flashings of Lightening and Thunder; their Tonitru. Signum eorum, apparebunt
signe is, there will appear men about the circle, who shall seem to be iuxta circulum, homines, qui in specie a
devoured of Lions. Leonibus devorabuntur. Formae autem
particulares sunt:
Their particular forms are, Formae autem particulares sunt:
A King with a Sword drawn, riding on a Stag. Rex gladio evaginato cervum
A Man wearing a Mitre in long raynment. equitans.
A Maid with a Laurel-Crown adorned with Flowers,
A Bull. [21]
A Stag.
Homo mitratus, longo vestitu.
A Peacock.
Puella, cum laurea corona, ornata
An azure Garment.
floribus.
A Sword.
Taurus.
A Box-tree (Buxus).
Cervus.
Pavo.
Azurina vestis.
Gladius.
Buxus.
Formæ familiares Spiritibus

The familiar forms of the Spirits of Mars.
Martis.
Apparebunt longo corpore,

cholerico, et aspectum turpissimo: colore
Hey appear in a tall body, cholerick, a filthy countenance, of subfusco, et quasi ruffo, cornibus fere
colour brown, swarthy or red, having horns like Harts horns, and Ceruinis, et unguibus Griphi: mugiunt
Griphins claws, bellowing like wilde Bulls. instar Taurorum insanorum. Cp. LIH CXXI.
Their Motion is like fire burning; their signe Thunder and Motus eorum fit quasi instar ignis
Lightning about the Circle. comburentis. Signum afferent in specie,
fulgur et Tonitru iuxta circulum.
Their particular forms are, Formæ autem particulares sunt, 1.
NOTE: The
1559 and
A King armed riding upon a Wolf. Rex armatus, Lupum equitans. 1565 editions
A Man armed. Vir armatus. read corvus
A Woman holding a buckler on her thigh. Mulier clypeum in femor tenens. ("raven"), not
A Hee-goat. Hircus. cervus
("stag").
A Horse. Equus. Turner
A Stag [*raven]. evidently
A red Garment. [22] used the
Wool. “Beringer
Coruus.1 fratres”
A Cheeslip.2
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Rubra vestis. edition of

Lana. Agrippa's
collected
Multiceps. works
[=Basil,
Thomas
Guarin,
1579], which
indeed does
read cervus
(“stag”).
However,
earlier
editions
(1559, 1565,
and Birckman
1567) read
corvus
(“raven”),
which is also
consistent
with Agrippa
OP1.27
(1533).
2.
Multiceps.
Shapes familiar to the Spirits of the Sun. Formae familiares spiritibus Solis.
Apparent ut plurimum amplo et

magno corpore, sanguineo, et crasso:
He Spirits of the Sun do for the most part appear in a large, aureo colore, super tincto sanguine.
full and great body sanguine and gross, in a gold colour, with the tincture Cp. LIH CXIX.
of blood. Their motion is as the Lightning of Heaven; their signe is to Motus eorum est, Cæli coruscatio:
move the person to sweat that calls them. But their particular forms are, et signum eorum, est commouere
sudorem inuocati. Formae autem
particulares sunt:
A King having a Scepter riding on a Lion. Rex, habens sceptrum Leonem
A King crowned. equitans.
A Queen with a Scepter. Rex coronatus.
A Bird. Regina, cum sceptro.
A Lion. Auis.
A Cock. Leo.
A yellow or golden Garment. Gallus.
A Scepter. Vestis crocea, uel aurea.
Caudatus. Sceptrum.
Caudatus.
[23]
Familiar shapes of the Spirits of Venus. Formae familiares spiritibus

Veneris.
Apparent corpore pulchro, mediae

staturae, amabili et iucundo aspectu,
Hey do appear with a fair body, of middle stature, with an
colore albo, vel viridi, de super aurato.
amiable and pleasant countenance, of colour white or green, the upper
Cp. LIH
part golden. The motion of them is as it were a most clear Star. For their Motus eorum, est sicut stella
CXXV.
signe, there will seem to be maids playing without the Circle, which will clarissima. Pro eorum signo, videbuntur,
provoke and allure him that calleth them to play. But their particular extra circulum, Puellae ludentes, quæ
forms are, invocantem ad ludum concitabunt.
Formae autem particulares sunt:
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A King with a Scepter riding upon a Camel. Rex, cum sceptro, Camelum
A Maid clothed and dressed beautifully. equitans.
A Maid naked. Puella pulcre vestita.
A Shee-goat. Puella nuda.
A Camel. Capra.
A Dove. Camelus.
A white or green Garment. Columba.
Flowers. Vestis alba, vel viridis.
The herb Savine. Flores.
Sabina herba.

The familiar forms of the Spirits of Mercury.
Mercurii.
Apparebunt ut plurimum corpore

mediae staturae, frigido, humido,
He Spirits of Mercury will appear for the most part in a body
pulchro, [24] affabili eloquio, forma
of a middle stature, cold, liquid and moist, fair, and with an affable humana, instar militis armati, colore
speech; in a humane shape and form, like unto a Knight armed; of colour perlucido. Cp. LIH
clear and bright. The motion of them is as it were silver-coloured clouds. CXXVI.
For their signe, they cause and bring horror and fear unto him that calls Motus eorum est sicut nubes
them. But their particular shapes are, argentea. Pro signo, horrorem inferunt
invocanti. Formae autem particulares
sunt:
A King riding upon a Bear. Rex ursum equitans.
A fair Youth. Adolescens pulcher.
A Woman holding a distaffe. Mulier colum tenens.
A Dog. Canis.
A Shee-bear. Ursa.
A Magpie. Pica.
A Garment of sundry changeable colours. Vestis versicolor.
A Rod. Virga.
A little staffe. Baculus.

The forms familiar to the Spirits of the Moon.
Lunae.
Apparebunt ut plurimum magno

corpore, amplo, molli et phlegmatico:
Hey will for the most part appear in a great and full body, soft colore instar nubis obscurae et
and phlegmatique, of colour like a black obscure cloud, having a tenebrosae, vultu tumido, oculis rubeis,
swelling countenance, with eyes red and full of water, a bald head, and et aqua plenis, capite caluo, dentibus
teeth like a wilde boar. Their motion is as it were an exceeding great aprinis. Cp. LIH CXX.
tempest of the Sea. For their signe, there will appear an exceeding great
rain about the Circle. And their particular shapes are, Motus eorum, sicut ingens Maris
procella. Pro eorum signo, apparebit
ingens pluuia iuxta circulum. Formae
[25] autem particulares sunt:
A King like an Archer riding upon a Doe. Rex sagittarius Damam equitans.
A little Boy. Paruulus puer.
A Woman-hunter with a bow and arrows. Mulier venatrix, cum Arcu et
A Cow. sagitta.
A little Doe. Vacca.
A Goose. Damula.
A Garment green or silver-coloured. Anser.
An Arrow. Vestis viridis, vel argentea.
A Creature having many feet. Sagitta.
Multipes.
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Caeterum de sacris Pentaculis,

[Concerning Pentacles and Sigils.] atque signaculis nunc dicamus. Sunt
autem ipsa Pentacula tanquam signa 1. The brazen
But we now come to speak of the holy and sacred Pentacles and quaedam sacra, a malis euentibus nos serpent set up
Sigils. Now these pentacles, are as it were certain holy signes preserving praeseruantia: & ad malorum in the
Daemonum constrictionem, & wilderness. -RT
us from evil chances and events, and helping and assisting us to binde, [Num. 21:9]
exterminate, and drive away evil spirits, and alluring the good spirits, exterminationem, nos adiuuantia,
and reconciling them unto us. And these pentacles do consist either of bonosque spiritus allicientia, nobisque
Characters of the good spirits of the superiour order, or of sacred pictures conciliantia. Constant autem Pentacula,
of holy letters or revelations, with apt and fit versicles, which are ex Caracteribus & Nominibus bonorum
composed either of Geometrical figures and holy names of God, spirituum superioris ordinis, vel ex sacris
according to the course and maner of many of them; or they are picturis, sacrarum literarum, seu
compounded of all of them, or very many of them mixt. And the reuelationum: versiculis adaptis, vel ex 2. Accipe
Characters which are useful for us to constitute and make the pentacles, figuris Geometricis, sacrisque Dei sanctum
Nominibus, secundum multorum gladium munus
they are the Characters of the good Spirits, especially and chiefly of the a Deo quo
good spirits of the first and second order, and sometimes also of the third rationem, inuicem compositis: vel ex deicies
order. And this kinde of Characters are especially to be named holy; and omnibus iis, aut eorum pluribus mixtum adversarios
then those Characters which we have above called holy. What Character compositis. Caracteres autem, qui ad [26] populi mei
soever therefore of this kinde is to be instituted, we must draw about him Pentacula constituenda nobis utiles sunt, Israhel. - RT
a double circle, wherein we must write the name of his Angel: and if we ipsi sunt Caracteres bonorum spirituum, [2Mac15.16]
will adde some divine name congruent with his Spirit and Office, it will maxime bonorum, primi & secundi
be of the greater force and efficacy. And if we will draw about him any ordinis, nonnunquam etiam Tertii, & ex
angular figure, according to the maner of his numbers, that also shall be illo Caracterum genere, quod potissime
lawful to be done. But the holy pictures which do make the pentacles, are sacrum nuncupatur: deinde Caracteres
they which everywhere are delivered unto us in the Prophets and sacred illi, quos supra sacratos vocauimus.
Writings, as well of the old as of the new Testament. Even as the figure Quocunque igitur huiusmodi Caractere 3. Ego sum
of the Serpent hanging on the cross,1 and such-like; whereof very many instituto, circunducemus illum duplici primus &
may be found out of the visions of the Prophets, as of Esaias, Daniel, circulo: in quo circumscribamus nomen novissimus,
sui Angeli. Et si volumus sibi addere vivus & sui
Esdras and others, and also out of the revelation of the Apocalypse. And mortuus: &
we have spoken of them in our third book of Occult Philosophy, where nomen aliquod Diuinum, spiritui ipsi, ecce sum
we have made mention of holy things. Therefore when any picture is suoque officio congruum, maioris erit vivens in secula
posited of any of these holy Images, let the circle be drawn round about efficaciae. Et si, secundum numerorum seculorum; &
rationem, circunducere illi volumus habeo claves
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 Angularem aliquam figuram, id quoque mortis &
inferni. -RT
written about it some versicle taken out of part of the body of holy fieri licebit. Sacrae autem Picturae, quae
Scripture, which may desire to ascertain or deprecate the desired effect. Pentacula constituunt, ipsae sunt, quae 4. This verse is
As, if a pentacle were to be made to gain victory or revenge against ones passim in sacris literis & Prophetis, tam not from Psalm
enemies, aswel visible as invisible, The figure may be taken out of the veteris, quam Noui Testamenti traduntur: 5. A similar
phrase, cornua
second book of the Maccabees: that is to say, a hand holding a golden vtputa figura serpentis in cruce suspensi, in manibus
Sword drawn, about which let there be written the versicle there & consimiles, quarum multa copia ex eius: ibi
contained; To wit, Take the holy Sword, the gift of God, wherewith thou Prophetarum visionibus, vt Isaiae, absconda est
Danielis, Esdrae, & aliorum, tum ex fortitudo eius.
shalt slay thee the adversaries of my people Israel.2 Or also there may be
reuelatione Apocalypsis inueniuntur: & Ante faciem
written about it a versicle of the fifth Psalm: In this is the strength of thy eius ibit mors
nos de illis locuti sumus, in Libro Tertio ("horns are in
arm: before thy face there is death; or some other such-like versicle. But
occultae Philosophiae, vbi de sacris his hands; there
if you will write any divine name about the figure, then let some name be
metionem fecimus. [27] Posita itaque is his strength
taken that signifies Fear, a Sword, Wrath, the Revenge of God, or some hidden. Death
aliqua huiusmodi sacrarum imaginum
such-like name congruent and agreeing with the effect desired. And if
pictura, circundetur duplici circulo, cui shall go before
there shall be written any Angular figure, let him be taken according to his face")
inscribatur Nomen aliquod Diuinum, ipsi occurs in Hab.
the reason and rule of the numbers, as we have taught in our second book
figurae effectuique aptatum, & 3:4-5.
of Occult Philosophy,5 where we have treated of the numbers, and of the conforme: vel circunscribatur illi
like operations. And of this sort there are two pentacles of sublime vertue versiculus, ex parte corporis sacrae 5. Compare
and great power, very useful and necessary to be used in the consecration also examples
scripturae sumptus, qui desideratum found in the
of experiments and Spirits: one whereof is that in the first chapter of effectum polliceatur, vel deprecetur. Vt Magical
Apocalypse; To wit, a figure of the Majesty of God sitting upon a puta, si fiat pentaculum ad victoriam & Calendar
Throne, having in his mouth a two-edged Sword, as there it is written, vindictam, contra inimicos, tam visibiles, (Sigilla Decem
about which let there be written, I am Alpha & Omega, the beginning quam inuisibiles, Figura sumi potest ex Nomina Dei
and the end, which is, and which was, and which is to come, the Principalia
secundo libro Machabeorum: videlicet, Complectentia).
Almighty. I am the first and the last, who am living, and was dead, and Manus tenens aureum Ensem
behold I live for ever and ever; and I have the keys of death and hell.3 euaginatum, cui circunscribatur
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versiculus ibidem contentus: scilicet,

Accipe Gladium sanctum, munus a Deo,
in quo concides aduersarios Populi mei
Israel. Vel etiam circunscribatur ei
versiculus psalmi quinti:4 In hoc
fortitudo brachii tui, ante faciem tuam,
ibi Mors. Vel aliquis alius consimilis
versiculus. Si vero Nomen Diuinum illi
circunscribere libuerit, accipiatur Nomen
aliquod significans Timorem, Gladium,
iram, vindictam Dei: vel aliquod simile
nomen desiderato effecti congruum. Et si
figuram Angularem conscribere libuerit,
accipiatur, secundum numerorum
rationem sicut [28] docuimus in libro
secundo occultae Philosophiae, vbi de
Then there shall be written about it these three versicles. numeris egimus. Et ita de similibus
operibus. Et ex hoc genere sunt duo
pentacula sublimis virtutis & magnae
potentiae, & ad consecrationem
Experimentorum, ac spirituum perutilia,
& necessaria. Ex iis unum est, quod
habetur Apocalypsis Capite primo:
scilicet figura maiestatis Dei, sedentis in
Throno, habentis in ore gladium bis
acutum, ut ibi habetur. Cui
circunscribatur, Ego sum alpha & ω,
principium & finis, qui est, qui erat, &
qui venturus est. Omnipotens. Ego sum
primus, & nouiissimus, viuus, & fui
mortuus: & ecce sum viuens in secula
seculorum. & habeo claues Mortis, &
Inferni. Deinde circunscribantur hi tres
versiculi:
Manda Deus virtuti tuæ, &c. [Ps67.29] Manda Deus virtutituae,
Give commandment, O God, to thy strength. Confirma hoc Deus, quod operatus es in
Confirm, Oh God, thy work in us. nobis.
Let them be as dust before the face of the winde. And let the Fiant tanquam puluis a facie venti, &
Angel of the Lord scatter them. Let all their wayes be Angelus Domini coartans eos: Fiant viae
darkness and uncertain. And let the Angel of the Lord illorum, Tenebrae ac lubricum, & Angelus
persecute them. Domini persequens eos.
Praeterea circunscribantur ei
Moreover, let there be written about it the ten general names, decem nomina generalia, quae sunt, El,
which are, El, Elohim, Elohe, Zebaoth, Elion, Escerchie, Adonay, Jah, Elohim, Elohe, Zebaoth, Elion,
Tetragrammaton, Saday. Escerchie, Adonay, Iah,
Tetragrammaton, Saday.
Alterum est Pentaculum, cuius figura est
There is another pentacle, the figure whereof is like unto a Lambe Agno similis occiso, cuius cornua & oculi
slain, having seven eyes, and seven horns, and under his feet a book septem, & sub pedibus [29] liber, septem
sealed with seven seals, as it is said in the 5. chap. of the Apocalypse. sigillis obsignatus: sicut habetur
Whereabout let there be written this versicle: Behold the Lion hath Apocalypsis quinto capite. Cui
1. Rev. 5:5.
overcome of the Tribe of Judah, the root of David. I will open the book, circunscribatur versiculus iste, Ecce vicit
and unloose the seven seals thereof.1 And one other versicle: I saw Satan Leo de Tribu Iuda, Radix Dauid. Aperiam 2. Luke
like lightning fall down from heaven. Behold, I have given you power to librum, & soluam septem signacula eius. 10:18-19.
tread upon the Serpents and Scorpions, and over all the power of your Et alter versiculus: Vidi Satanam, sicut
enemies, and nothing shall be able to hurt you.2 And let there be also fulgur de Cœlo cadentem. Ecce dedi vobis
written about it the ten general names, as aforesaid. potestatem calcandi super serpentes, &
scorpiones, & super omnem virtutem
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Inimici, & nihil vobis nocebit. Et

circunscribantur ei decem nomina
generalia, ut supra.
Quae vero Pentacula constituuntur
ex figuris & nominibus, hunc ordinem
obseruant. Nam posita aliqua figura
conformi alicui numero, ad aliquem
But those Pentacles which are thus made of figures and names, let
certum effectum, siue virtutem:
them keep this order: for when any figure is posited, conformable to any
inscribatur illi in singulis Angulis nomen
number, to produce any certain effect or vertue, there must be written
aliquod Diuinum, desideratae rei vim
thereupon, in all the several Angles, some Divine name, obtaining the
obtinens: ita tamen quod huiusmodi
force and efficacie of the thing desired: yet so nevertheless, that the
Nomen totidem sit literarum, quantum
name which is of this sort do consist of just so many letters, as the Figure
numerum figura constituat: aut quod
may constitute a number; or of so many letters of a name, as joyned
literae nominis, in se collatae, figurae
together amongst themselves, may make the number of a Figure; or by
numerum constituant: vel numerum
any number which may be divided without any superfluity or
aliquem qui per numerum figurae, sine
diminution. Now such a name being found, whether it be onely one
aliqua superfluitate, vel diminutione
name or more, or divers names, it is to be written in all the several
secari possit. Tale enim nomen
Angles in the Figure: but in the middle of the Figure let the revolution of
inuentum, unum, vel plura, vel diuersa,
the name be whole and totally placed, or at least principally.
in singulis Angulis figurae inscribatur. In
medio vero figurae, ipsius [30] nominis,
reuolutio tota, vel saltem principalis
collocetur.
Saepe etiam pentacula
constituimus, facta reuolutione aliqua
alicuius nominis, in Tabella quadrata,
Oftentimes also we constitute Pentacles, by making the revolution
circulo simplici circunducto, vel duplici:
of some kinde of name, in a square Table, and by drawing about it a
inscribendo versiculum aliquem sacrum,
single or double Circle, and by writing therein some holy Versicle
nomini huic competentem: vel ex quo
conpetent and befitting this name, or from which that name is extracted.
hoc nomen extractum sit. Et haec est
And this is the way of making the Pentacles, according to their several
ratio Pentaculorum, secundum eius
distinct forms and fashions, which we may as we please either multiply
modos distinctos: quam, pro libito, ad
or commix together by course among themselves, to work the greater
maiorem efficaciam, & virtutis
efficacie, and extension and enlargement of force and vertue.
intentionem extensionemque, possumus
in se inuicem, cum aliis multiplicare &
commiscere.
As, if a deprecation should be made for the overthrtow and Vt, si fiat deprecatio pro
destruction of ones enemies, then we are to minde and call to destructione inimicorum, recordemur
remembrance how God destroyed the whole face of the earth in the quomodo Deus destruxerit faciem terrae
deluge of waters; and the destruction of Sodom and Gomorrha, by in diluuio aquarum: Sodomam &
raining down fire and brimstone; likewise, how God overthrew Pharaoh Gomorram, per pluuiam sulphuris &
and his host in the Red-Sea: and to call to minde if any other malediction ignis: exercitum Pharaonis, in Mari
or curse be found in holy Writ. And thus in things of the like sort. So rubro: & si quae alia maledictio in sacris
likewise in deprecating and praying against perils and dangers of waters, literis reperitur, et sic de similibus. Ita
we ought to call to remembrance the saving of Noah in the deluge of deprecando contra pericula Aquarum,
waters, the passing of the children of Israel thorow the Red-sea; and also recordemur salutis Noe, in Diluuio:
we are to minde how Christ walked upon the waters, and saved the ship Transitus filiorum Israel, in mari rubro:
in danger to be cast away with the tempest; and how he commanded the & meminerimus Christum, siccis
windes and the waves, and they obeyed him; and also, that he drew Peter pedibus, ambulasse super Aquas: &
out of the water, being in danger of drowning: and the like. And lastly, eundem seruasse nauiculam
with these we invoke and call upon some certain holy names of God; to periclitantem, ventisque, & fluctibus, [31]
wit, such as are significative to accomplish our desire, and imperasse: & Petrum mergentem,
accommodated to the desired effect: as, if it be to overthrow enemies, we eduxisse ex aquis: & sic de similibus.
are to invoke and call upon the names of wrath, revenge, fear, justice, Denique, cum iis, inuocamus sacra
and fortitude of God: and if we would avoid and escape any evil or quaedam nomina Dei, ea videlicet, quae
danger, we then call upon the names of mercy, defence, salvation, desiderii nostri sunt significatiua, & ad
fortitude, goodness, and such-like names of God. When also we pray effectum optatum accommodata, ut, ad
unto God that he would grant unto us our desires, we are likewise to destructionem inimicorum, inuocamus
intermix therewith the name of some good spirit, whether one onely, or nomina irae, vindictae, timoris, iusticiae,
more, whose office it is to execute our desires: and sometimes also we fortitudinis Dei. Ad euitandum vero
require some evil spirit to restrain or compel, whose name likewise we aliquod malum, vel periculum,
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inuocamus nomina misericordiae,

Defensionis, salutis, fortitudinis,
bonitatis, & similia Dei nomina.
Quandoque etiam Deum precamur largiri
nobis, ad id quod desideramus,
executorem aliquem spiritum bonum,
intermingle; and that rightly especially, if it be to execute any evil work; unum vel plures, quorum, id quod
as revenge, punishment, or destruction. desideramus, officium est, illius nomen
interserentes. Saepe etiam malum
spiritum aliquem ad homines cogendos,
obtestamur, cuius nomen similiter
inserimus: & hoc iuste, si ad malum
tendit operatio, ut ad vindictam, pœnam,
vel destructionem.
Praeterea, si quis versiculus in
psalmis vel aliqua parte sacrarum
literarum, desiderio nostro congruus
Furthermore, if there be any Versicle in the Psalms, or in any other habetur, illum orationibus nostris
part of holy Scripture, that shall seem congruent and agreeable to our inserimus, facta autem oratione ad
desire, the same is to be mingled with our prayers. Now after Prayer hath Deum, quandoque, post ipsam, [32]
been made unto God, it is expedient afterwards to make an Oration to conuenit facere orationem ad
that executioner whom in our precedent prayer unto God we have executorem illum, quem nobis
1. See OP3.61.
desired should administer unto us, whether one or more, or whether he ministraturum, optauimus, in oratione
be an Angel, or Star, or Soul, or any of the noble Angels [*heroes].1 But praecedenti: siue unus sit, siue plures,
this kinde of Oration ought to be composed according to the Rules which siue Angelus, siue Stella, siue Anima,
we have delivered in the second book of Occult Philosophy, where we siue ex Heroibus. Talis autem oratio
have treated of the manner of the composition of Inchantments. componi debet secundum regulas
traditas, per nos, in libro secundo de
occulta Philosophia, ubi de componendis
incantamentis tractauimus.
[Of bonds]
Scias itaque vincula huiusmodi,

esse intriplici differentia, Nam primum
vinculum est, quando coniuramus per res
naturales. Secundum componitur ex
mysterijs Religionis, per sacramenta,
You may know further, that these kinde of bonds have a threefold Miracula, 8 huiusmodi. Tertium
difference: for the first bond is, when we conjure by Natural things: the constituitur per Diuina nomina, sacraque
second is compounded of Religious mysteries, by Sacraments, Miracles, signacula. Et per huiusmodi vincula, non
and things of this sort: and the third is constituted by Divine names, and modo spiritum, sed etiam alias
holy Sigils. And by these kinde of bonds, we may binde not onely spirits, quascunque creaturas ligamus: ut
but also all other creatures whatsoever; as animals, tempests,1 burnings, animalia, Tempestates, Incendia, Diluuia
floods of water, and the force and power of Arms. Oftentimes also we Aquarum, & vim Armorum. Saepe etiam 1. Incendia;
Envie and
use these bonds aforesaid, not onely by Conjuration, but sometimes also utimur predictis vinculis, non solum per Malice. -RT
using the means of Deprecation and Benediction. Moreover, it conduceth modum coniurationis: sed etiam per
much to this purpose, to joyn some sentence of holy Scripture, if any modum deprecationis, & benedictionis. 2. Super
shall be found convenient hereunto: as, in the Conjuration of Serpents, Praeterea ad huiusmodi, multum aspidem &
basiliscum
by commemorating the curse of the Serpent in the earthly Paradise, and conducit coniungere, si qua ex sacris ambulabis. -RT
the setting up of the Serpent in the wilderness; and further adding that literis reperiuntur ad hoc accommodata. [Ps90.13]
Versicle, Thou shalt walk upon the Asp and the Basilisk,2 &c. Ut puta, in coniuratione Serpentum,
Superstition also is of much prevalency herein, by the translation of commemorando [33] maledictionem
some Sacramental Rites, to binde that which we intend to hinder; as, the Serpentis, in Paradiso Terrestri,
Rites of Excommunication, of Sepulchres, Funerals, Buryings, and the erectionem Serpentis, in deserto.
like. Praeterea versiculum illum, Super
Aspidem & Basiliscum ambulabis, &c.
Superstitio etiam in iis plurimum pollet:
per translationem alicuius ritus
sacramentalis, ad id quod ligare, vel
impedire intendimus, utputa, ritus
excommunicationis, sepulturae,
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exequiarum, & huiusmodi.
[Consecration of ritual implements] Compare OP3.62.
Couuenit [*conuenit] autem ut

trademus de consecratione, quae fit per
hominem, ad singulas res, &
instrumenta, huic Arti necessaria. Et
huius virtus duobus potissimum
perficitur: videlicet virtute ipsius
And now we come to treat of the Consecrations which, men ought personae Consecrantis, & virtute ipsius
to make upon all instruments and things necessary to be used in this Art: orationis, per quam fit Consecratio. Nam
and the vertue of this Consecration most chiefly consists in two things; in persona, requiritur vitae sanctimonia,
to wit, in the power of the person consecrating, and by the vertue of the & sanctificandi potestas: quae utraque,
prayer by which the Consecration is made. For in the person per Dignificatione, & initiationem
consecrating, there is required holiness of Life, and power of sanctifying: acquiruntur. Deinde, quod ipsa persona
both which are acquired by Dignification and Initiation. And that the hanc virtutem & potestatem, firma &
person himself should with a firm and undoubted faith believe the indubia fide, in seipsa cognoscat. Ex
vertue, power, and efficacie hereof. And then in the Prayer it self by parte autem ipsius orationis, per quam fit
which this Consecration is made, there is required the like holiness; consecratio, requiritur consimilis
which either solely consisteth in the prayer it self, as, if it be by divine sanctimonia: quae, vel per se inest ipsi
inspiration ordained to this purpose, such as we have in many places of orationi, ut si sit Diuinitus ad hoc
the holy Bible; or that it be hereunto instituted through the power of the ordinata, quales habemus in plerisque
Holy Spirit, in the ordination of the Church. Otherwise there is in the sacris Bibliorum eloquiis: vel [34] quod
Prayer a Sanctimony, which is not onely by it self, but by the sit, virtute spiritus sancti, ex ordinatione
commemoration of holy things; as, the commemoration of holy Ecclesiae, ad hoc instituta. Aut inest
Scriptures, Histories, Works, Miracles, Effects, Graces, Promises, sanctimonia orationi, non per se , sed per
Sacraments and Sacramental things, and the like. Which things, by a commemorationem rerum sacrarum,
certain similitude, do seem properly or improperly to appertain to the utputa, sacrarum literarum, historiarum,
thing consecrated. operum, miraculorum, effectuum,
gratiarum, Promissionum,
sacramentorum, rerumque
sacramentalium, & consimilium, quae
rei consecrandae, proprie, vel improprie,
per similitudinem aliquam, attinere
videbuntur:
adhibita etiam sacrorum,
Diuinorumque nominum inuocatione,
There is used also the invocation of some Divine names, with the cum sacrorum signaculorum
consignation of holy Seals, and things of the like sort, which do conduce consignatione, & huiusmodi, quae ad
to sanctification and expiation; such as are the Sprinkling with Holy- sanctificationem, & expiationem
Water, Unctions with holy Oyl [oil], and odoriferous Suffumigations conferunt, ut sunt Aquae Benedictae
appertaining to holy Worship. And therefore in every Consecration there inspersiones, sacri olei inunctiones,
is chiefly used the Benediction and Consecration of Water, Oyl, Fire, and odoriferae suffumigationes, ad cultum
Fumigations, used everywhere with holy Wax-lights or Lamps burning: religiosum adhibitae. Atque inde est,
for without Lights no Sacrament is rightly performed. This therefore is to quod in omni consecratione, praecedunt
be known, and firmly observed, That if any Consecration be to be made Benedictiones & consecrationes Aquae,
of things profane, in which there is any pollution of defilement, then an Olei, Ignis, & Fumigiorum: adhibitis
exorcising and expiation of those things ought to procede the undique Cereis, vel Lampadibus
consecration. Which things being so made pure, are more apt to receive benedictis lucentibus: Nam sine lumine,
the influences of the Divine vertues. We are also to observe, that in the nullum sacramentum, rite perficitur.
end of every Consecration, after that the prayer is rightly performed, the Illud etiam sciendum est, & firmiter
person consecrating ought to bless the thing consecrated, by breathing obseruandum, quod si res consecranda
out some words, with divine vertue and power of the present sit ex rebus profanioribus, in quas potuit
Consecration, with the commemoration of his vertue and authority, that incidisse [35] aliqua coinquinatio: tunc
it may be the more doely performed, and with an earnest and intentive earum rerum: exorcisatio atque expiatio,
minde. And therefore we will here lay down some examples hereof, praecedere debet consecrationem. Quae
whereby the way to the whole perfection hereof may the more easily be res, tanquam virgines effectae, aptiores
made to appear unto you. sunt, ad suscipiendos Diuinarum
virtutum influxus. Obseruandum etiam
est, quod in fine cuiuscunque
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consecrationis, post Orationem debite

prolatam, debet ipse Consecrans, per
verba de praesenti, in virtute & potestate
Diuina, rem ipsam consecrandam,
inhalando benedicere, cum
commemoratione virtutis atque
authoritatis suae: prout illud magis rite,
intentoque animo fieri poterit. Horum
itaque nunc tibi exempla quaedam
ponemus: per quae facile tibi patebit via
ad totam hanc considerationem.
Sic in consecratione Aquae,
commemoramus, quomodo Deus
locauerit firmamentum, in medio
Aquarum: quomodo, in Paradiso
Terrestri, locauit fontem aquarum, ex
So then, in the consecration of water, we ought to commemorate
quo, per quattuor flumina sacra, rigatur
how that God hath placed the firmament in the midst of the waters, and
uniuersus orbis terrarum: Item, quomodo
in what maner that God placed the fountain of waters in the earthly
fecit aquas, iustitiae suae instrumentum,
Paradise, from whence sprang four holy rivers, which watered the whole
in destructione Gigantum, per diluuium
earth. Likewise we are to call to remembrance in what manner God made
generale super omnem Terram: & in
the water to be the instrument of executing his justice in the destruction
definitionem exercitus Pharaonis, in
of the Gyants in the general deluge over all the earth, and in the
Mari rubro: item, quomodo [36] eduxit
overthrow of the host of Pharaoh in the Red-sea; also, how God led his
populum suum, siccis pedibus, per
own people thorow the midst of the Sea on dry ground, and through the
medium Maris, & per medium Iordanis:
midst of the river of Jordan; and likewise how marvelously he drew forth
& quomodo miraculose eduxit aquam,
water out of the stony rock in the wilderness; and how at the prayer of
de Petra, in deserto, & eduxit fontem
Samson, he caused a fountain of running water to flow out of the cheek-
Aquae viuae a dente molari Maxillae
tooth of the jaw-bone of an ass: [Judges 15.15] and likewise, how God
asini, ad preces Samsonis: Item
hath made waters the instrument of his mercy, and of salvation, for the
quomodo posuit aquas, instrumentum
expiation of Original sin" also, how Christ was baptized in Jordan, and
misericordiae suae, atque salutis, in
hath hereby sanctified and cleansed the waters. Moreover, certain divine
expiationem peccati originalis: item,
names are to be invocated, which are conformable hereunto; as, that God
quomodo Christus baptizatus est, in
is a living fountain, living water, the fountain of mercy; and names of the
Iordane: qui, per hoc, mundauit, &
like kinde.
sanctificauit aquas. Inuocanda insuper
sunt Diuina nomina, ad hoc conformia:
utputa, quod Deus sit Fons Viuus, Aqua
viua, Flumen misericordiae, &
huiusmodi.
Sic, in consecratione ignis,
commemoramus, quomodo Deus creauit
Ignem iustitiae suae instrumentum, in
And likewise in the consecration of fire, we are to commemorate poenam, vindictam, & expiationem
how that God hath created the fire to be an instrument to execute his peccatorum: item, quomodo iudicaturus
justice, for punishment, vengeance, and for the expiation of sins: also, mundum, ignis conflagrationem
when God shall come to judge the world, he will command a praecedere iubebit: Item, quomodo Deus
conflagration of fire to go before him. And we are to call to apparuit Mosi, in Rubo ignis ardentis:
remembrance in what manner God appeared to Moses in the burning Item quomodo praecessit filiis Israel, in
bush; and also, how he went before the children of Israel in a pillar of columna Ignis: & quomodo rite offerri,
fire; and that nothing can be duely offered, sacrificed, or sanctified, sacrificari, & sanctificari nihil potest,
without fire; and how that God instituted fire to be kept continually sine Igne: Item, quomodo instituit ignem
burning in the Tabernacle of the Covenant; and how miraculously he re- inextinguibilem conseruandum in
kindled the same, being extinct, and preserved it elsewhere from going tabernaculo fœderis: & [37] eundem
out, being hidden under the waters: and things of this sort. Likewise the extinctum, miraculose reaccendit: &
Names of God are to be called upon which are consonant hereunto; as, it aliunde, sub aquis latentem, inextinctum
is read in the Law and the Prophets, that God is a consuming fire: and if conseruauit, & huiusmodi consimilia.
there be any of the Divine names which signifies fire, or such-like Inuocentut, itaque Nomina Dei, ad hoc
names; as, the glory of God, the light of God, the splendor and conformia: sicut legitur in lege, &
brightness of God. Prophetis: Quia Deus, ignis consumens
est: & si quod est Nomen, ex Diuinis
Nominibus, quod ignem sonet: aut
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nomina consimilia, ut, splendor Dei, Lux

Dei, Lumen Dei.
Sic, in Consecratione Olei, &
fumigiorum, commemoramus sacra, ad
And likewise in the consecration of Oyl [oil] and Perfumes, we are
hoc pertinenda quae legimus apud
to call to remembrance such holy things as are pertinent to this purpose,
Exodum, de Oleo unctionis & nomina
which we read in Exodus of the holy anoynting oyl, and divine names
Diuina, ad haec conformia, quale est
significant hereunto, such as is the name Christ, which signifies
Nomen Christus, quod unctum sonat. Et
anoynted: and what mysteries there are hereof; as that in the Revelation
si quid huiusmodi in Mysteriis est: Quale
[11.4], of the two Olive-trees distilling holy oyl into the lamps that burn
illud Apocalypsis, de duabus Oliuis
before the face of God: and the like.
stillantibus oleum sanctum, in lampades,
ardentes ante faciem Dei; &: huiusmodi.
Benedictio vero Luminis, &
Cereorum, & Lampadum ab igne
And the blessing of the lights, wax, and lamps, is taken from the
desumitur, & Ara illa, quae flammae
fire, and the altar which containeth the substance of the flame: and what
fomitem immiserat, & si quid similium
other such similitudes as are in mysteries; as that of the seven
in Mysteriis est, ut illud, de septem
candlesticks and lamps burning before the face of God.
Candelabris & Lampadibus ardentibus,
ante faciem Dei.
Hae igitur sunt consecrationes,
These therefore are the Consecrations which first of all are quae in primis, in omni sanctificatione,
necessary to be used in every kinde of devotion, and ought to procede it, necessariae sunt, atque praecedere
and without which nothing in holy Rites can be duely performed. debent: [38] sine quibus, nihil in sacris
debite perficitur.
Post istas itaque, ostendemus tibi
In the next place now we shall shew unto you the consecration of
consecrationes locorum,
Places, Instruments, and such-like things.
instrumentorum, & consimilium.
Consecraturus igitur locum
aliquem; siue Circulum, transumere
poteris. orationem Salomonis, in
dedicatione Templi. Praeterea Benedices
Therefore when you would consecrate any Place or Circle, you
locum, cum aspersione Aquae
ought to take the prayer of Solomon used in the dedication of the Temple
Benedictae, & fumigatione:
[2-Chron. 6.14]: and moreover, you must bless the place with the
commemorando, in Benedictione,
sprinkling of Holy-water, and with Fumigations; by commemorating in
mysteria: qualia sunt sanctificatio Throni
the benediction holy mysteries; such as these are: The sanctification of
Dei, Montis Synay; Tabernaculi fœderis,
the throne of God, of mount Sinai, of the Tabernacle of the Covenant, of
sancti sanctorum, Templi Ierusalem.
the Holy of holies (Sanctum sanctorum), of the temple of Jerusalem.
Item, sanctificationem Collis Golgotha,
Also, the sanctification of mount Golgotha, by the crucifying of Christ;
per crucifixionem Christi:
the sanctification of the Temple of Christ; of mount Tabor, by the
sanctificationem sepulchri Christi: Item,
transfiguration and ascension of Christ: and the like. And by invocating
montis Thabor, per transfigurationem, &
divine names which are significant hereunto; such as the Place of God,
ascensionem Christi: & huiusmodi.
the Throne of God, the Chayr of God, the Tabernacle of God, the Altar
Inuocando nomina Diuina, ad haec
of God, the Habitation of God, and such-like divine names of this sort,
conformia: ut locus Dei, Thronus Dei,
which are to be written about the Circle or place to be consecrated.
Cathedra Dei, Tabernaculum Dei, Ara
Dei, Habitaculum Dei: & huiusmodi
Diuina Nomina, quae Circulo, vel loco
consecrato scribendo, occurrunt.
And in the consecrations of instruments, and of all other things In consecrationibus vero
whatsoever that are serviceable to this Art, you shall proceed after the instrumentorum, & quarumcunque rerum
same manner, by sprinkling the same with Holy-water, perfuming the Arti deseruiendum, simili via procedas:
same with holy Fumigations, anoynting [anointing] it with holy Oyl aspergendo [39] illa Aqua Benedicta, & 1. Qui habet
[oil], sealing it with some holy Sigil, and blessing it with prayer; and by fumigando fumigio sacraco, ungendo duas tunicas.
commemorating holy things out of the sacred Scriptures, Religion, and Oleo sancto, consignando aliquo Luke 3:11.
Divine names which shall be found agreeable to the thing that is to be signaculo sacro, Benedicendo, cum
2. Accipe vobis
consecrated: as for examples sake, in consecrating a sword, we are to Oratione, sacra commemorando, ex gladios bis
call to remembrance that in the Gospel, He that hath two coats, &c.1 and sacris literis, & Religione, Sc Diuinis acutos.
that place in the second of the Macchabees, That a sword was divinely nominibus, quae rei consecrandae
and miraculously sent to Judas Macchabeus. And if there be any thing of conformia videbuntur. Ut exempli gratia,
the like in the Prophets; as that place, Take unto you two-edged Swords, in consecrando Gladio, commemoremus
21 of 35 4/28/2020, 4:46 AM
illud Euangelij: Qui, habet duas

tunicatas.1 Et quod habetur
Machabeorum secundo: quod Iudar
&c.2 Machabeo, Diuinitus & Miraculose
missus est Gladius: & si quid consimile
est in Prophetis: vt illud: Accipite vobis
Gladios bis acutos.2
Consimii via consecrabis
experimenta, & libros, & quicquid
consimile est, in scripturis, picturis, &
huiusmodi aspergendo, fumigando,
In like maner you shall consecrate experiments and books, and
inungendo, signando, & benedicendo
whatsoever of the like nature, as is contained in writings, pictures, and
commemorationibus sanctis,
the like, by sprinkling, perfuming, anointing, sealing, and blessing with
commemorando sanctificationes ex
holy commemorations, and calling to remembrance and sanctifications
Mysteriis: ut, sanctificatio Tabularum
of mysteries; As, the sanctifying of the Tables of the ten
decem Praeceptorum, quae datae sunt
Commandments, which were delivered to Moses by God in Mount Sinai;
Mosi, a Deo, in monte Synay: Item,
The sanctification of the Testaments of God, the Old and New; The
sanctificationem testamenti Dei, Veteris
sanctification of the Law, and of the Prophets, and Scriptures, which are
& Noui: sanctificationem Legis,
promulgated by the holy Ghost. Moreover, there is to be commemorated
Prophetarum & Scripturarum, quae per
such divine names as are fit and convenient hereunto; as these are: The
Spiritum sanctum, promulgatae sunt.
Testament of God, The book of God, The book of life, The knowledge of
Commemorentur praeterea, nomina
God, The wisdom of God; and the like. And with such kinde of Rites is
Diuina, [40] ad haec conformia: ut sunt,
the personal consecration performed.
Testamentum Dei, Liber Dei, Libet vitae,
scientiae Dei, sapientiae Dei, &
huiusmodi. Consimili ritu, & personalis
consecratio perficitur.
Sed est adhuc alius Consecrationis
ritus, mirifice potens, & multae
efficaciae, & hic e generibus
There is furthermore, besides these, another Rite of consecration,
superstitionum est: Quando videlicet,
of wonderful power, and much efficacy; And this is out of the kindes of
ritus consecrationis, vel collationis
superstitions: That is to say, when the Rite of consecration or collection
alicuius sacramenti, in Ecclesia,
of any Sacrament in the Church is transferred to that thing which we
transfertur ad illam rem, quam
would consecrate.
consecrare volumus: ut puta,
transferendo ritum Baptismi, &
huiusmodi.
Sciendum etiam, quod votum,
oblatio, & sacrificium, vim
Consecrationis habent, tam realis, quam
personalis: & sunt tanquam pacta
It is to be known also, that Vowes, Oblations, and Sacrifice, have
quasdam & conuentiones, inter Nomina
the power of consecration, aswel real as personal; and they are as it were
illa, quibus fiunt, & nos, qui ea facimus,
certain covenants and conventions between those names with which they
fortiter inhaerentia, ad desiderium &
are made, and us who make them, strongly cleaving to our desire and
optatum effectum: utputa, quando res
wished effect: As, when we dedicate, offer, and sacrifice, with certain
nostras, ut fumigia, unctiones, annulos,
names or things; as, Fumigations, Unctions, Rings, Images, Looking-
imagines, Specula, & ea quae minus
glasses; and things less material, as Deities, Sigils, Pentacles,
materiae participant, ut Numina,
Inchantments [enchantments], Orations, Pictures, and Scriptures: of
Signacula, Pentacula, Incantamenta,
which we have largely spoken in our third book of Occult Philosophy.
Orationes, picturas, scripturas, certis
Numinibus deuouemus, offerimus, &
sacrificamus: quemadmodum de iis
latius dictum est, in libro [41] tertio de
occulta Philosophia.
[Liber Spirituum: a Book of Spirits.]
There is extant amongst those Magicians (who do most use the Extat apud Magos eos, qui
ministery of evil spirits) a certain Rite of invocating spirits by a Book to malorum Demonum ministerio
be consecrated before to that purpose; which is properly called, A book plurimum utuntur, ritus quidam
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inuocandi Spiritus, per Librum ante

consecratum: qui rectius Liber Spirituum
of Spirits (Liber Spirituum); whereof we shall now speak a few words.
dicitur. De eo nunc pauca dicenda sunt.
For this Book is to be consecrated, a book of evil spirits, ceremoniously
Est enim liber hic consecratus, Malorum
to be composed, in their name and order: whereunto they binde with a
Spirituum liber, suo Nomine & modo
certain holy Oath, the ready and present obedience of the spirits therein
rite compositus: cui Spiritus in scripti,
written.
praesentaneam obedientiam, sacro
quodam suo iuramento, deuouerunt.
Hic itaque liber fit ex charta
mundissima, quae nondum in usu aliquo
habita est: plurimi virgineam Chartam
Now this book is to be made of most pure and clean paper, that vocant. Inscribitur autem liber hoc
hath never been used before; which many do call Virgin-paper. And this modo, ut a sinistris, locetur Imago
book must be inscribed after this maner: that is to say, Let there be spiritus: a dextris vero caracter ipsius,
placed on the left side the image of the spirit, and on the right side his cum iuramento, de superscripto,
character, with the Oath above it, containing the name of the spirit, and continente nomen spirius, & dignitatem
his dignity and place, with his office and power. Yet very many do ac locum, cum officio, & potestate.
compose this book otherwise, omitting the characters or image: but it is Plures autem hunc librum aliter
more efficacious not to neglect any thing which conduceth to it. componunt: vel Caracteres, vel
Imaginem omittentes. Efficacius tamen
est, nihil eorum, que conducere possunt,
neglexisse.
Obseruantur praeterea
circunstantiae locorum, temporum,
Moreover, there is to be observed the circumstances of places,
horarum, secundum quod stellis ipsis,
times, hours, according to the Stars which these spirits are under, and are
quibus spiritus ii vel illi subsunt, [42]
seen to agree unto, their site, rite, and order being applied.
congruere videntur, adhibito situ, ritu, &
ordine.
Qui libellus, ita descriptus, & bene
religatus, suis registris & signaculis
distributim ornetur: & conseruetur: ne
Which book being so written, and well bound, is to be adorned,
aliquando, in periculum operantis,
garnished, and kept secure, with Registers and Seals, lest it should
contingat ipsum post consecrationem, in
happen after the consecration to open in some place not intented [sic],
loco aliquo, extra propositum aperire.
and indanger [endanger] the operator. Furthermore, this book ought to be
Conseruandus praeterea erit quam
kept as reverently as may be: for irreverence of minde causeth it to lose
reuerenter poterit: nam irreuerentia
its vertue, with pollution and profanation.
animi, pollutione, & prophanatione,
virtutem suam amitteret.
Composito itaque sacro libello,

secundum modum iam traditum, duplici
via, ad consecrationem ipsius proceditur.
Quarum una est, ut, conuocatis illis
Now this sacred book being this composed according to the maner singulis & omnibus Spiritibus, qui libro
already delivered, we are then to proceed to the consecration thereof inscripti sunt, ad circulum, secundum
after a twofold way: one whereof is, That all and singular the spirits who ritum & modum, quem infra docebimus,
are written in the book, be called to the Circle, according to the Rites and locetur libellus consecrandus extra
Order which we have before taught; and the book that is to be circulum, in Triangulo. Et primo
consecrated, let there be placed without the Circle in a triangle. And in legantur, in praesentia Spirituum, omnia
the first place, let there be read in the presence of the spirits all the iuramenta libello inscripta. Deinde
Oathes which are written in that book; and then the book to be locetur libellus consecrandus extra
consecrated being placed without the Circle in a triangle there drawn, let circulum in Triangulo, ibidem descripto:
all the spirits be compelled to impose their hands where their images and coganturque Spiritus omnes & singuli,
characters are drawn, and to confirm and consecrate the same with a ubi eorum imagines caracteresque
special and common Oath. Which being done, let the book be taken and depicti sunt, manus imponere, ipsumque
shut, and preserved as we have before spoken, and let the spirits be speciali [43] ac communi iuramento,
licensed to depart, according to due rite and order. confirmare & consecrare. Quo facto,
libellus reclusus recipiatur &:
obseruetur, ut supra diximus:
Spiritusque, secundum ritum debitum,
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licentientur.
Alia est via consecrandi libram
Spirituum, facilior quidem, & multae
efficaciae, ad omnem effectum: nisi
quod in apertione huius libri, Spiritus
non semper veniunt in aspectum. Hic
itaque modus talis est. Fiat liber
Spirituum, ut supra descripsimus: sed in
fine ipsius, scribantur inuocationes &
vincula, coniurationesque fortissimae,
There is another maner of consecrating a book of spirits, which is
quibus Spiritus quicunque ligari possunt.
more easie, and of much efficacie to produce every effect, except that in
Deinde colligatur liber iste inter duas
opening this book the spirits do not always come visible. And this way is
tabulas, siue laminas, quibus,
thus: Let there be made a book of spirits as we have before <before>
intrinsecus, inscripta sint sacra Pentacula
[sic] set forth; but in the end thereof let there be written Invocations and
maiestatis Diuinae, quae superius ex
Bonds, and strong Conjurations, wherewith every spirit may be bound.
Apocalypsi descripsimus: quorum
Then this book must be bound between two Tables or Lamens, and in the
primum, ponatur in principio libri,
inside thereof let there be drawn the holy Pentacles of the Divine
secundum, ad finem ipsius. Hoc modo
Majestie, which we have before set forth and described out of the
perfecto libro, tempore claro & sereno,
Apocalypse: then let the first of them be placed in the beginning of the
ante noctis medium ad feratur libellus ad
book, and the second at the end of the same. This book being perfected
circulum, in Triuio, secundum artem,
after this maner, let it be brought in a clear and fair time, to a Circle
quam inferius trademus, & ibi, primum
prepared in a cros way, according to the Art which we have before
aperto libello, consecretur, secundum
delivered; and there in the first place the book being opened, let it be
ritum & modum, quem supra diximus,
consecrated to the rites and ways which we have before declared
de consecratione. Quo facto, inuocent
concerning Consecration. Which being done, let all the spirits be called
[44] singuli spiritus libello inscripti, suo
which are written in the book, in their own order and place, by conjuring
modo & situ: coniurando ter per vincula
them thrice by the bonds described in the book, that they come unto that
in libro descripta, ut veniant ad locum
place within the space of three days, to assure their obedience, and
illum & intra triduum, praestare
confirm the same, to the book so to be consecrated. Then let the book be
obedientiam & illam firmare dicto libello
wrapped up in clean linen, and buried in the middle of the Circle, and
consecrato. Tunc inuoluto libello, in
there fast stopped up: and then the Circle being destroyed, after the
linteo mundo, sepeliatur in medio circuli
spirits are licensed, depart before the rising of the sun: and on the third
ibique occludatur. Et tunc destructo
day, about the middle of the night, return, and new make the Circle, and
Circulo, absque quod licendentur
with bended knees make prayer and giving thanks unto God, and let a
spiritus, recedatur ante ortum solis. Die
precious perfume be made, and open the hole, and take out the book; and
vero Tertia, circiter mediam noctem,
so let it be kept, not opening the same. Then you shall license the spirits
reuertatur, reformetque circulum: &
in their order, and destroying the Circle, depart before the sun rise. And
genibus flexis, facta Oratione &
this is the last rite and maner of consecrating, profitable to whatsoever
gratiarum actione ad Deum, & formato
writings and experiments, which do direct to spirits, placing the same
fumigio precioso, discooperiatur fouea:
between two holy Lamens or Pentacles, as before is shewn.
accipiatur que libellus, non aperiendo
ipsum, & seruetur. Tunc licenciatis
spiritibus, suo modo, destructoque
circulo, antequam sol ascendat,
recedatur. Et hic ultimus consecrandi
ritus, utilis est ad quaecunque scripta &
experimenta, que ad spiritus diriguntur:
locando ipsum, inter duas laminas sacras
Pentaculorum, ut supra ostensum est.
Operaturus autem, per librum
But the Operator, when he would work by the book thus consecratum, id faciat tempore claro &
consecrated, let him do it in a fair and clear season, when the spirits are sereno, spiritibusque, minime molesto:
least troubled; and let him place himself towards the region of the spirits. situsque sit versus spiritus regionem.
Then let him open the book under a due Register; let him invoke the Tunc aperiatur, sub [45] registro debito:
spirits by their Oath there described and confirmed, and by the name of inuoceturque spiritus, per iuramentum
their character and image, to that purpose which you desire: and, if there suum ibidem descriptum, &
be need, conjure them by the bonds placed in the end of the book. And confirmatum: perque nomen Caracteris,
having attained your desired effect, then you shall license the spirits to & imaginis, ad id quod cupis. Et, si opus
depart. erit, coriura ipsum per vincula, in fine
libelli posita: obtentoque desiderato
effectu, spiritum licenciabis.
24 of 35 4/28/2020, 4:46 AM
[Concerning the invocation of good and evil spirits]
And now we shall come to speak concerning the invocation of Nunc de inuocatione spirituum tam
spirits, as well of the good spirits as of the bad. bonorum, quam malorum videamus.
Boni spiritus diuersimode a nobis
inuocantur, diuersimodeque nobis
occurrunt. Nam vigilantibus, aperte
loquuntur, seu nostro conspectui se
offerunt: vel, in somnis, nos, per
oraculum, de petitis informant.
Quicunque igitur bonum spiritum ad
The good spirits may be invocated of us, divers ways, and in colloquium conspectumque inuocare
sundry manners do offer themselves unto us. For they do openly speak to voluerit, duo potissimum obseruare
those that watch, and do offer themselves to our sight, or do inform us in oportebit. Quorum unum est circa
dreams by oracle of those things which are desired. Whosoever therefore dispositionem inuocantis: alterum, circa
would call any good spirit, to speak or appear in sight, it behoveth them ea, quae extrinsecus adhibentur
especially to observe two things: one whereof os about the disposition of inuocationi, pro conformitate spiritus
the invocant; the other about those things which are outwardly to be inuocandi. Oportet itaque inuocantem
adhibited to the invocation, for the conformity of the spirits to be called. ipsum, iam per multos dies, ad tantum
It behoveth therefore that the invocant himself be religiously disposed Mysterium, religiose dispositum esse. In
for many days to such a mystery. In the first place therefore, he ought to primis videlicet confessum & contritum
be confessed and contrite, both inwardly and outwardly, and rightly intrinsece & extrinsece oportet, recteque
expiated, by daily washing himself with holy water. Moreover, the expiatum, quotidie abluendo se Aqua
invocant ought to conserve himself all these days, chaste, abstinent, and Benedicta. [46] Praeterea inuocantem, se,
to separate himself as much as may be done, from all perturbation of per totos hos dies, conseruare castum,
minde, and from all maner of forraign and secular business. Also, he abstinentem, animo omnino
shall observe fastings all these days, as much as shall seem convenient to imperturbato, & a quibusque exteris
him to be done. Also, let him daily between sun-rising and sun-setting, secularibusque negociis, quantum fieri
being clothed with a holy linen garment, seven times call upon God, and poterit, segregatum. Ieiunia quoque per
make a deprecation to the Angels to be called according to the rule nos dies obseruabit, secundum quod sibi
which we have before taught. Now the number of days of fasting and videbitur posse fieri. Quotidie etiam ab
preparation, is commonly the time of a whole Lunation. There is also oriente sole, usque in occasum, in loco
another number observed amongst the Caballists, which is fourty days. inuocationis, vestitus veste sacra, &
Linea, septies, cum interpellatione, faciat
ad Deum & Angelos inuocandos, de
precationem, secundum eum quem ante
docuimus, modum. Numerus vero
dierum parasceues & preparationis, est
communiter. lunationis integrae. Alius
vero numerus, seruatus apud Cabalistas,
est dierum Quadraginta.
[Preparation of the place of working and other things to be arranged]
Now concerning those things which do appertain to this Rite of Circa autem ea, que accedunt ad
Invocation, the first is, That a place be chosen, clean, pure, close, quiet, hunc inuocandi ritum, primum est, ut
free from all maner of noise, and not subject to any strangers sight. This eligatur locus mundus, castus, occlusus,
place must first be exorcised and consecrated: and let there be a table or quietus, semotusque ab omni strepitu,
altar placed therein, covered with clean white linen, and set towards the nullis alienis aspectibus subiectus. Hic
east: and on each side thereof, let there be set two consecrated wax-lights primo exorcisandus est, atque
burning, the flame whereof ought not to go out all these days. In the consecrandus: atque in eo locetur mensa
middle of the altar, let there be placed Lamens, or the holy paper which siue Ara, tecta linteo albo, mundo, ad
we have before described, covered with pure fine linen; which is not to Orientem sita: & in ea, ab utraque parte
be opened until the end of these days of the Consecration. You shall also sint duo Cerea consecrata, ardentia, [47]
have in readiness a precious perfume, and pure anointing oyl; and let quarum flamma, pertotos hos dies, non
them be both kept consecrated. There must also a Censer be set on the sit defectura. In medio Arae, collocetur
head of the altar, wherein you shall kindle the holy fire, and make a lamina, siue charta sacra, quam, inferius
perfume every day that you shall pray. You shall also have a long describemus, obtecta sindone, vel, linteo
garment of white linen, close before and behinde, which may cover the mundo: quae usque in finem illorum
dierum, non discooperiatur. Paratum
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quoque habebis preciosum fumigium, &

oleum unctionis, purum. Utraque
consecrata seruentur. Thuribulum
quoque in capite Altaris situm: quo
accenso: & benedicto igne, fumigabis,
per singulos dies, quoties oraueris.
Habebis etiam vestem longuam e lino
whole body and the feet, and girt about you with a girdle. You shall also
candido, ante & retro clausam, quae
have a veil of pure clean linen, and in the fore-part thereof let there be
totum corpus & pedes cooperiat, quam
fixed golden or gilded Lamens, with the inscription of the name
cingulo simili pracingas. Vittam etiam
Tetragrammaton; all which things are to be sanctified and consecrated
acutam, Mitrae consimilem, ex lino
in order. But you must not enter into the holy place, unless it be first
mundo habebis: in cuius anteriori partae,
washed, and arayed with a holy garment; and then you shall enter into it
infixa sit lamina aurea, vel aurata, cum
with your feet naked. And when you enter therein, you shall sprinkle it
inscriptione nominis Tetragrammaton.
with holy water: then you shall make a perfume upon the altar, and
Quae omnia, suo modo, benedicta &c
afterwards with bended knees pray before the altar as we have directed.
consecrata sint. Ingressurus autem locum
sacrum, non nisi prius ablutus,
vestituque sacro indutus, nudisque
pedibus, ingrediaris. Ingressus vero,
aspergaris aqua benedicta: Deinde
fumigabis super Aram, post, flexis
genibus ante Aram, adorabis ut diximus.
Finitis [48] vero his diebus, ultima
die strictius ieiunabis: dieque sequenti,
But in the end of these days, on the last day, you shall fast more
ieiunus, in ortu solis, ingrediaris locum
strictly: and fasting on the day following, at the rising of the sun, you
sanctum, cum ritu iamdicto: prius
may enter into the holy place, using the ceremonies before spoken of,
aspergendo te, deinde fumigando,
first by sprinkling your self, then with making a perfume, you shall signe
consignabis te Oleo sancto in fronte: &
your self with holy oyl in the forehead, and anoint your eyes; using
inungendo oculos tuos, omnia haec
prayer in all these Consecrations. Then you shall open the holy Lamen,
consecrata, quadam imprecatione
and pray before the altar upon your knees, as abovesaid: and then an
peragendo. Deinde discooperias sacram
invocation being made to the Angels, they will appear unto you, which
laminam: & flexis genibus ante Aram,
you desire; which you shall entertain with a benign and chaste
adora, ut supra: factaque inuocatione
communication, and license them to depart.
Angelica, apparebunt tibi, quos optas,
quos, benigno castoque colloquio
susceptos, licenciabis.
[The holy table and lamen] Laminam vero ipsam, ad bonum

aliquem spiritum inuocandum, hac
Now the Lamen which is to be used to invoke any good spirit, you ratione conficies, vel in metallo
shall make after this maner; either in metal conformable, or in new wax, conformi, vel in Cera noua, cum
mixt with species and colours conformable: or it may be made in clean speciebus & Coloribus conformibus,
paper, with convenient colours: and and the outward form or figure permixta: vel fiat in charta munda, cum
thereof may be square, circular, or triangular, or of the like sort, coloribus conuenientibus. Figura autem
according to the rule of the numbers: in which there must be written the ipsius exterior, sit quadrata, circularis,
divine names, as well the general names as the special. And in the centre vel triangularis, siue huiusmodi,
of the Lamen, let there be drawn a character of six corners (Hexagonus); secundum numerorum rationem: in qua
in the middle whereof, let there be written the name and character of the inscribantur Diuina nomina, tam
Star, or of the Spirit his governour, to whom the good spirit that is to be generalia, quam specialia. In centro vero
called is subject. And about this character, let there be placed so many laminae, Exagonus describatur: in cuius
characters of five corners (Pentagonus), as the spirits we would call medio, inscribatur nomen & Caracter
together at once. And if we shall call onely one spirit, nevertheless there stellae vel spiritus dominatoris illius, cui
shall be made four Pentagones, wherein the name of the spirit or spirits, inuocandus boniis [49] bonus Spiritus
with their characters, is to be written. Now this table ought to be subest. Circa hunc exagonum, locentur
composed when the Moon in increasing, on those days and hours which tot Pentagoni, quot Spiritus pariter una
then agree to the Spirit. And if we take a fortunate star herewith, it will conuocamus. Et si solum unum
be the better. Which Table being made in this manner, it is to be inuocauerimus, nihilominus quatuor
consecrated according to the rules above delivered. Pentagoni depingatur, quibus nomen
Spiritus siue Spirituum, cum suis
26 of 35 4/28/2020, 4:46 AM
Caracteribus, inscribatur. Debet autem

componi haec Tabula, Luna crescente,
diebus & horis, quae tunc Spiritui
conueniunt. Et si, cum hoc, stellam
fortunatam susceperimus, melius erit.
Quae Tabula, in hunc modum facta,
consecretur, iuxta Regulam supra
traditam.
Et haec est Tabula generalis, suo
And this is the way of making the general Table, serving for the modo, ad inuocadonem quorumcunque
invocation of all good spirits whatsoever. Nevertheless we may make bonorum Spirituum. Speciales
special Tables congruent to every spirit, by the rule which we have above nihilominus, Tabulas fabricare
spoken of concerning holy Pentacles. possumus, Spiritui cuicunque congruas,
per modum, quem de sacris Pentaculis
supra diximus.
Nunc alium ritum & faciliorem tibi
narrabimus, ad hanc rem, videlicet: Sit
homo, qui oraculum aliquod a bonis
Spiritibus suscepturus est, castus,
[Another Rite more easie to perform for calling forth spirits] mundus, & confessus. Tunc habito loco
mundo & nitido, albis Linteis
And now we will declare unto you Another Rite more easie to circumquaque contecto, in die Dominica,
perform this thing: that is to say, Let the man that is to receive any Luna Noua, ingrediatur locum illum,
Oracle from the good spirits, be chaste, pure, and confes'd. Then a place albis & mundis vestibus indutus, & [50]
being prepared pure and clean, and covered everywhere wih white linen, exorcizet locum, & benedicat: faciatque,
on the Lords day in the new of the moon let him enter into that place, in eo, Circulum, cum Carbone
clothed with clean white garments; and let him exorcize the place, and Benedicto: scribatque, in extremo
bless it, and make a Circle therein with a sanctified cole [coal]; and let circulo, Angelorum Nomina. In interiori
there be written in the uttermost part of the Circle the names of the vero, scribantur excelsa Dei nomina: &
Angels, and in the inner part thereof let there be written the mighty ponat intra Circulum, ad quatuor
names of God: and let him place within the Circle, at the four angles of Angulos mundi, Thuribula, pro fumigiis.
the world, the Censers for the perfumes. Then let him enter the place Tunc ingrediatur locum ieiunus, &
fasting, and washed, and let him begin to pray towards the east this ablutus: incipiatque orare, versus
whole Psalm: Beati inmaculati in via, &c. Blessed are the undefiled in orientem, totum psalmum: Beati
the way, &c. (Psal. 119 [Vulgate: 118]) by perfuming; and in the end immaculati in via &c. Fumigando: & in
they will daign to discover and reveal that which he desireth: and that let fine, deprecando Angelos, per dicta
him do for six days, continuing washed and fasting. And on the seventh Diuina Nomina, ut dignentur illuminare
day, which is the Sabbath, let him, being washed and fasting, enter the & reuelare id quod desiderat: idque
Circle, and perfume it, and anoint himself with holy anointing oyl, by faciat sex diebus continuis omni die
anointing his forehead, and upon both his eyes, and in the palms of his ablutus, & ieiunus. Septima vero Die,
hands, and upon his feet. Then upon his knees let him say the Psalm quae est Sabbati, similiter ablutus &
aforesaid, with Divine and Angelical names. Which being done, let him ieiunus, ingrediatur Circulum, &
arise, and let him begin to walk about in a circuit within the said Circle fumiget, & inungat se oleo unctionis
from the east to the west, until he is wearied with a dizzines of his brain: sancto, ungendo frontem, & super
let him fall down in the Circle, and there he may rest; and forthwith he utrosque Oculos, in volis manuum, &
shall be wrapt up in an ecstasie [ecstacy], and a spirit will appear unto supra pedes. Tunc, Genibus flexis, dicat
him, which will inform him of all things. We must observe also, that in Psalmum supradictum, cum Diuinis &
the Circle there ought to be four holy candles burning at the four parts of Angelicis Nominibus. Quo dicto, surgat,
the world, which ought not to want light for the space of a whole week. & incipiat ab Oriente in Occidens, intra
And the maner of fasting must be such, that he abstain from all things dictum Circulum deambulare, in gyrum,
having a life of Sense, and from those things which do proceed from donec cerebri vertigine defessus, cadat in
them: and let him onely drink pure running water: neither let him take Circulum, ubi quiescat: & statim rapietur
any food till the going down of the sun. And let the perfume and the holy in extasim, apparebitque [51] ipsi, qui de
anointing oyl [oil] be made, as is set forth in Exodus and the other holy omnibus informabit. Sciendum etiam,
books of the Bible. It is also to be observed, that always as often as he quod in Circulo debent esse quatuor
enters into the Circle, he have upon his forehead a golden Lamen, upon candelae sacrae, ardentes ad quatuor
which there must be written the name Tetragrammaton, as we have partes Mundi, quae nunquam, per totam
before spoken. Hebdomadam, lumine deficiant. Item,
ieiunium sit tale, ut abstineat ab
omnibus, vitam sensibilem habentibus,
& quae ex illis sunt: bibat tantum aquam
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puram, & fluentem: nec sumat cibum,

donec sol occumbat. Ablutio sit talis, ut
mane, ante ortum Solis, nudus totum se
mergat in Aquam Fluentem. Fumigium,
& Oleum unctionis, fiant, sicuti habetur
Exodi, & in sacris Bibliorum eloquiis.
Obseruandum est, quod quoties
Circulum ingredietur, habeat in fronte
laminam Auream, inscriptam Nomine
Tetragrammaton, vt supra diximus.
[Oracles and dreams] Ad Oracula vero, ab omni Spiritu,

persomnium suscipienda etiam
But natural things, and their commixtures, do also belong unto us, conducunt nobis res naturales, atque
and are conducing to receive Oracles from any spirit by a dream: which illarum commixtiones: ut sunt fumigia,
are either Perfumes, Unctions, and Meats or Drinks: which you may unctiones, & cibi, vel potiones, quas ex
understand in our first book of Occult Philosophy. primo libro de occulta Philosophia, potes
desumere.
Volens autem semper & prompte
somniorum suscipere oracula, conficiat
But he that is willing always and readily to receive the Oracles of a sibi, ad hunc modum Annulum Solis vel
Dream, let him make unto himself a Ring of the Sun or of Saturn for this Saturni. Fit [52] etiam imago excellentis
purpose. There is also an Image to be made, of excellent efficacie and efficaciae, ad hunc effectum: quae posita
power to work this effect; which being put under his head when he goeth sub capite, dum itur dormitum, vera
to sleep, doth effectually give true dreams of what things soever the somnia efficaciter praestat, de
minde hath before determined or consulted on. The Tables of Numbers quibuscunque animus antea
do likewise confer to receive an Oracle, being duly formed under their deliberauerat. Conferunt similiter, ad
own Constellations. And these things thou mayst know in the third book oraculum, Tabellae Numerorum, sub suis
of Occult Philosophy. Constellationibus debite formatae: Et
haec ex secundo libro Occultae
Philosophiae, cognosces.
Conferunt etiam Tabulae sacrae &
cartae, ad hunc efFectum specialiter
compositae & consecratae. Qualis est
Holy Tables and Papers do also serve to this effect, being specially
Tabula Almadel Salomonis, & Tabula
composed and consecrated: such as is the Almadel of Solomon, and the
Reuoludonis nominis Tetragrammaton:
Table of the Revolution of the name Tetragrammaton. And those things
& quae huiusmodi ex variis figuris,
which are of this kinde, and written unto these things, out of divers
Numeris, Picturis sacris, cum sacrorum
figures, numbers, holy pictures, with the inscriptions of the holy names
nominum Dei & Angelorum
of God and of Angels; the composition whereof is taken out of divers
inscriptionibus ad haec scribuntur:
places of the holy Scriptures, Psalms, and Versicles, and other certain
quarum Compositio ex variis sacris
promises of the divine Revelation and Prophecies.
scripturae locis, Psalmis & versiculis,
aliisque praesagae reuelationis, ac
Prophetiae pollicitationibus, desumitur.
To the same effect do conduce holy prayers and inprecations, as Conducunt ad eundem effectum
well unto God, as to the holy Angels and Heroes: the imprecations of sacrae orationes atque imprecationes,
which prayers are to be composed as we have before shewn, according to tam ad Deum, quam ad sanctos Angelos,
some religious similitude of Miracles, Graces, and the like, making & Heroas. Quarum orationum
mention of those things which we intend to do: as, out of the Old imprecationes componuntur, ut supra
Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and ostendimus, iuxta similitudinem aliquam
Nebuchadnezzar: if out of the New Testament, of the dream of Joseph religiosam miraculorum, gratiarum, &
the husband of the blessed virgin Mary; of the dream of the three Wise- similium [53] eorum, quae facere
men; of John the Evangelist sleeping upon the brest of our Lord: and intendimus, mentionem facientium. Ut,
whatsoever of the like kinde can be found in Religion, Miracles, and ex Veteri Testamento de somnio Iacob,
Revelations; as, the revelation of the Cross to Helen, the revelations of Ioseph, Pharaonis, Danielis,
Constantine and Charles the Great, the revelations of Bridget, Cyril, Nebuchadnezer. Si ex Nouo Testamento,
Methodius, Mechtild, Joachim, Merhir [*Merlin], and such-like. de somnio Ioseph, viri beatae Mariae
According to which, let the deprecations be composed, if when he goeth Virginis: De somnio trium Magorum: de
to sleep it be with a firm intention: and the rest well disposing Ioanne Euangelista dormiente supra
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pectus Domini: &: quicquid in religione,

miraculis, & reuelationibus, simile
repetitur: Ut reuelationes Crucis ad
Helenam, Reuelationes Constantini, &
Caroli Magni, Reuelationes Brigittae,
themselves, let them pray devoutly, and without doubt they will afford a Cirilli, Methodii, Mechtildis, Ioachimi,
powerful effect. Merlini, & consimiles: iuxta quas,
compositae deprecationes, si, quando
itur dormitum, cum firma intentione,
caeteris bene se habentibus, deuote
dicantur, indubie efficacem praestare
solent effectum.
Qui autem ea, quae nunc diximus,
coniungere nouerit, is verissima suscipiet
somniorum oracula. Hoc autem fiet,
obseruatis iis, quae in libro de occulta
Philosophia in eam rem dicta sunt.
Volens igitur suscipere Oraculum,
Now he that knoweth how to compose those things which we have
abstineat Caena, & Potu, alias bene
now spoken of, he shall receive the most true Oracles of dreams. And
dispositus, Cerebro a Vaporibus
this he shall do; observe those things which in the second book of Occult
turbantibus libero: habeat item
Philosophy are directed concerning this thing. He that is desirous
Cubiculum mundum, nitidum,
therefore to receive an Oracle, let him abstain from supper and from
exorcisatum, [54] & sacratum si velit.
drink, and be otherwise well disposed, his brain being free from
Tunc incipiat in eo fumigare cum
turbulent vapours; let him also have his bed-chamber fair and clean,
fumigio conuenienti: & inungat
exorcised and consecrated if he will; then let him perfume the same with
Tempora, unguento ad hoc efficaci: &
some convenient fumigation; and let him anoint his temples with some
posito in digito annulo, ex superioribus,
unguent efficacious hereunto, and put a ring upon his finger, of the
accepta imagine aliqua, vel sacra
things above spoken of: let him take either some image, or holy table, or
Tabella, vel carta sacra, ponatur sub
holy paper, and place the same under his head: then having made a
capite. Tunc prolata oratione sacra,
devout prayer, let him go unto his bed, and meditating upon that thing
ingrediatur lectum, & cogitans super re,
which he desireth to know, let him so sleep; for so shall he receive a
quam scire desiderat, ita dormiat. Sic
most certain and undoubted oracle by a dream, when the Moon goeth
enim indubia & certissima accipiet
through that signe which was in the ninth House of his nativity, and also
Oracula per somnium, quando luna
when she goeth through the signe of the ninth House of the Revolution
percurret illud signum, quod fuit in nona
of his nativity; and when she is in the ninth signe from the sign of
Domo Natiuitatis: deinde quando
perfection. And this is the way and means whereby we may obtain all
percurrit signum nonae Dmomus
Sciences and Arts whatsoever, suddenly and perfectly, with a true
reuolutionis Natiuitatis: & quando est in
Illumination of our understanding; although all inferiour familiar Spirits
nono signo, a signo perfectionis. Et hic
whatsoever do conduce to this effect; and sometimes also evil Spirits
est modus, per quem quascunque
sensibly informing us Intrinsecally or Extrinsecally.
scientias, & Artes subito & complete
adipisci possumus, cum vera intellectus
illuminatione. Quamuis ad hunc
effectum conducant inferiores Spiritus
quicunque familiares, saepe etiam mali,
sensibiliter intrinsece vel extrinsece nos
informantes.
[Calling forth evil spirits to a magic circle]
But if we would call any evil Spirit to the Circle, it first behoveth Si autem malum aliquem Spiritum
us to consider, and to know his nature, to which of the Planets it agreeth, inuocare volumus ad Circulum, primum
and what Offices are distributed to him from that Planet; which being considerare oportet: & scire naturam
known, let there be sought out a place fit and proper for his invocation, ipsius, cui Planetarum consonet, & quae
according to the nature of the Planet, and the quality of the Offices of the sibi, ab illo [55] Planeta, distributa sint
said Spirit, as near as the same may be done: as, if their power be over officia. Quibus cognitis, inuestigetur
the Sea, Rivers or Flouds, then let the place be chosen in the Shore; and locus inuocatione aptus, iuxta Planetae
so of the rest. Then let there be chosen a convenient time, both for the naturam, & qualitatem officiorum dicti
quality of the Air, serene, clear, quiet, and fitting for the Spirits to Spiritus, prout illud possint. Ut, si eorum
assume bodies; as also of the quality and nature of the Planet, and of the vis est, super Maria, Fontes, & Flumina,
Spirit, as to wit, on his day, or the time wherein he ruleth: he may be eligatur locus, in littore, & sic de
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singulis. Deinde inuestigetur tempus

opportunum, tum ex qualitate aeris,
serenum, clarum, quietum, aptumque
Spiritibus ad assumenda corpora: tum
etiam ex qualitate & natura Planetae,
atque Spiritus: ut videlicet in die illius,
vel tempore quo dominatur, fortunatus
sit, vel infortunatus, aliquando de die,
aliquando de nocte, prout stellae atque
Spiritus exigunt. His consideratis,
construatur circulus in loco electo, tam
pro defensione inuocantis, quam pro
confirmatione Spiritus. In circulo autem
fortunate or infortunate, sometimes of the day, and sometimes of the ipso inscribenda sunt Diuina nomina
night, as the Stars and Spirits do require. These things being considered, generalia, & quae nobis defensionem
let there be a Circle framed in the place elected, aswell for the defence of praestant: & cum iis nomina Diuina quae
the Invocant, as for the confirmation of the Spirit. And in the Circle it praesunt huic Planetae, atque officiis
self there are to be written the divine general names, and those things ipsius spiritus. Inscribenda etiam erunt
which do yeild defence unto us; and with them, thjose divine names nomina bonorum Spirituum qui
which do rule this Planet, and the Offices of the Spirit himself; there dominantur, & constringere possunt
shall also be written therein, the names of the good Spirits which bear Spiritum illum, quem aduocare
rule, and are able to binde and constrain that Spirit which we intend to incendimus. Et si amplius munire
call. And if we will any more fortifie and strengthen our Circle, we may voluerimus [56] circulum nostrum,
adde Characters and Pentacles agreeing to the work; then also if we will, addamus Caracteres & Pentacula
we may either within or without the Circle, frame an angular figure, with operationi congruentia. Tum etiam, si
the inscription of such convenient numbers, as are congruent amongst volumus, possumus intus vel extra
themselves to our work; which are also to be known, according to maner circulum, construere figuram
of numbers and figures: of which in the second book of Occult Angularem, cum inscriptione
Philosophy it is sufficiently spoken. Further, He is to be provided of numerorum conuenientium: prout, inter
lights, perfumes, unguents and medicines, compounded according to the se, operi nostro congruunt. Quae quidem
nature of the Planet and Spirit; which do partly agree with the Spirit, by cognoscenda sunt, secundum rationes
reason of their natural and coelestial vertue; and partly are exhibited to numerorum & figurarum, de quibus in
the Spirit for religious and superstitious worship. Then he must be libro secundo de occulta Philosophia
furnished with holy and consecrated things, necessary aswel for the abunde dictum est. Deinde prouideatur
defence of the Invocant, and his fellows, as also serving for bonds to de luminibus, Fumigiis, unguentis,
binde and constrain the Spirits; such as are either holy Papers, Lamens, collyriis, secundum naturam Planetae &
Pictures, Pentacles, Swords, Scepters, Garments of convenient matter Spiritus, compositis: quae partim,
and colour, and things of the like sort. Then when all these things are propter naturalem & Celestem virtutem,
provided, and the Master and his fellows being in the Circle, in the first Spiritui congruant: partim etiam, propter
place let him consecrate the Circle, and all those things which he useth; cultum Religiosum vel superstitionum,
which being performed with a convenient gesture and countenance, let spiritui exhibentur. Deinde prouideatur
him begin to pray with a loud voice, after this manner. First let him make de sacris, atque consecratis rebus, tam ad
an Oration unto God, and then let him intreat the good Spirits: and if he defensionem inuocantis, & sociorum
will read any Prayers, Psalms, or Gospel for his defence, they ought to eius, quam etiam ad vincula Spirituum,
take the first place. After these Prayers and Orations are said, then let & constrictionem necessariis. Quales
him begin to invocate the Spirit which he desireth, when a gentle and sunt sacrae Chartae, Laminae, Picturae,
loving Inchantment, to all the coasts of the World, with the Pentacula, Gladii, Sceptra, Vestes, ex
commemoration of his own Authority and power. materia & colore conuenienti, &
huiusmodi. Tunc omnibus istis paratis,
existente magistro cum sociis, in
Circulo, primo consecret Circulum, &
omnia quibus utitur. Quibus [57] peractis,
cum gestu & vultu conuenienti, incipiat
alta voce orare, in hunc modum: Primo,
faciat orationem ad Deum: deinde
precetur bonos Spiritus: & si quas
orationes, vel Psalmos, seu Euangelia
legere voluerit pro defensione, illa
praecedere debent. Deinde, dictis
orationibus, incipiat inuocare spiritum,
quem cupit, leni ac blando incantamento
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ad omnes Mundi Plagas, cum

commemoratione autoritatis & virtutis
suae.
Et tunc paulisper quiescat,
respiciendo circum circa, si spiritus
aliquis compareat. Qui si tardauerit,
And then let him rest a little, looking about him; to see if any Spirit
reiteret inuocationem, ut supra, usque ad
do appear; which if he delay, then let him repeat his invocation, as
tres vices. Et si, pertinax, non
abovesaid, until he hath done it three times; and if the Spirit be
comparuerit, incipiat coniurare potestate
pertinacious, obstinate, and will not appear, then let him begin to conjure
Diuina: ita quod coniuratio, cum
with divine power; so also that the conjurations and all his
commemorationibus suis, consonet
commemorations do agree with the Nature and Offices of the Spirit
naturae atque officiis ipsius spiritus:
himself, and reiterate the same three times, from stronger to stronger,
reiterando per tres vices, de fortioribus,
using Objurgations, Contumeries, Cursings, & Punishments, and
in fortiores, obiurgationibus,
suspension from his Office and power, and the like.
contumeliis, maledictionibus & pœnis
adhibitis, ac suspensione ab officio &
potestate, & huiusmodi,
post singulas vices paululum
quiescendo. Et si spiritus aliquis
comparuerit, vertat se inuocas contra
And after all the courses are finished, then cease a little; and if any
spiritum, ipsumque benigne suscipiat. Et,
Spirit shall appear, let the Invocant turn himself towards the Spirit, and
obtestando ipsum, primo [58] nomen eius
courteously receive him, and earnestly intreating him, let him first
exquirat, & si quo alio nomine vocetur.
require his name, and if he be called by any other name; and then
Deinde procedendo ulterius petendo quid
proceeding further, let him ask him whatsoever he will: and if in any in
voluerit. Et, si in aliquo pertinacem,
thing the Spirit shall shew himself obstinate or lying, let him be bound marg: * A
mendacemve se praestiterit,
by convenient conjurations: and if you doubt of any lye, make without Character
constringatur per coniurationes with five
the Circle with the consecrated Sword, the figure of a triangle or *
conuenientes. Et si dubitas de mendacio, corners.
Pentagone, and compel the Spirit to enter into it; and if thou receivest
fac, extra Circulum, cum sacro Gladio,
any promise which thou wouldst have to be confirmed with an Oath, let
figuram Trianguli, vel Pentagonum:
him stretch the sword out of the Circle, and swear the Spirit, by laying
cogaturque spiritus ingredi. Et si
his hand upon the Sword.
promissionem aliquam susceperis, quam
iuramento roborari velis, extenso gladio
sacro, ex Circulo, iuret spiritus, posita
manu super gladio.
[Giving the spirit license to depart] Impetrato itaque a spiritu, quod

optas, vel aliter contentus, licentiabis
Then having obtained of the Spirit that which you desire, or are ipsum benignis verbis, praecipiendo
otherwise contented, license him to depart with courteous words, giving eidem, ne cui noceat. Et si noluerit
command unto him, that he do no hurt: and if he will not depart, compel recedere, compelle per coniurationes
him by powerful conjurations; and if need require, expel him by fortiores, &, si opus est per Exorcismata,
Exorcismes, and by making contrary fumigations. And when he is ipsum exterminando, faciendo
departed, go not out of the Circle, but make a stay, making prayer, and fumigationes contrarias. Et cum
giving of thanks unto God and the good Angels, and also praying for recesserit, non egrediaris circulum, nisi
your defence and conservation: and then all those things being orderly post moram aliquam, praefatis
performed, you may depart. orationibus, cum gratiarum Actionibus,
ad Deum & bonos Angelos, & etiam ad
defensionem, & conseruationem. Tunc
singulis per ordinem peractis, recedas.
[If they be obstinate]
But if your hope be frustrated, and no Spirits will appear, yet for Quod si frustratus spe fueris, &
this do not despair; but leaving the Circle, return again at other times, spiritus nulli comparuerint, ob hoc non
doing as before. And if you shall judge that you have erred in any thing, desperes: [59] sed, relicto circulo,
then that you shall amend, by adding or diminishing; for the constancy of reuertaris per alias vices faciendo ut
Reiteration doth often increase your authority and power, and striketh prius. Et si in aliquo te errasse arbitreris,
tunc poteris, addendo vel minuendo
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corrigere. Constantia enim

reiteterationis, saepius autoritatem atque
terror into the Spirits, and humbleth them to obey.
virtutem auget, spiriribusque terrorem
incutit, humilesque facit ad obediendum.
Et idcirco solent aliqui, in Circulo,
constituere Portam, qua ingredi & egredi
And therefore some use to make a Gate in the Circle, whereby they
liceat, quam suo arbitratu, claudunt &
may go in and out, which they open and shut as they please, and fortifie
aperiunt, sacrisque nominibus &
it with holy Names and Pentacles.
Pentaculis muniunt. Illud etiam
This also, we are to take notice of, That when no Spirits will sciendum, quando nulli spiritus
appear, but the Master being wearied hath determined to cease and give comparuerint, ac fastiditus Magister,
over; let him not therefore depart without licensing the Spirits: for they deliberauerit cessandum: non propterea
that do neglect this, are very greatly in danger, except they are forified recedat, absque licentiarione spirituum.
with some sublime defence. Nam hoc negligentes plurimi, periclitari
sunt, nisi sublimiori aliqua defensione
muniti.
Saepissime etiam adueniunt
spiritus, quamuis non appareant, propter
terrorem in inuocante, vel in rebus
Oftentimes also the Spirits do come, although they appear not quibus utitur, vel in ipsa operatione.
visible, (for to cause terror to him that calls them) either in the things Licentia autem talis non datur
which he useth, or in the operation it self. But this kinde of licensing is simpliciter, sed per modum
not given simply, but by a kinde of dispensation with suspension, until in dispensationis, cum suspensione, donec,
the following terms they shall render themselves obedient. Also without in sequentibus sese praestiterint
a Circle these Spirits may be called to appear, according to the way obedientes.
which is above delivered about the consecration of a book.
Absque Circulo autem inuocantur
in conspectum, per modum, qui superius
traditus [60] est, in consecratione libri.
Quando autem aliquem effectum,
per malos spiritus, exequi intendimus,
ubi apparitione eorum non est opus: tunc
But when we do intend to execute any effect by evil Spirits, when
fabricatione illa quae nobis vt
an Apparition is not needful; then that is to be done, by making and
instrumentum vel subiectum experimenti
forming that thing which is to be unto us as an instrument, or subject of
existit, ut puta sit imago, vel Annulus,
the experiment it self; as, whether it be an Image, or a Ring, or a Writing,
vel Scriptum, vel Caracter aliquis, vel
or any Character, Candle, or Sacrifice, or any thing of the like sort; then
Candela, vel Sacrificium, siue aliquid
the name of the Spirit is to be written therein, with his Character,
huiusmodi: tunc inscripto nomine
according to the exigency of the experiment, either by writing it with
spiritus eius, cum Caractere, secundum
some blood, or otherwise using a perfume agreeable to the Spirit.
Experimenti exigentiam: siue per
Oftentimes also making Prayers and Orations to God and the good
scripturam, cum sanguine aliquo, vel
Angels before we invocate the evil Spirit, conjuring him by the divine
alias fumigio Spiritui conformi: saepe
power.
etiam praefatis ante orationibus ad
Deum, & bonos Angelos, inuocamus
Spiritum illum malum, coniurando illum
potestate Diuina.
[Other kinds of spirits]

Est aliud genus spirituum, ut in
There is another kinde of Spirits, which we have spoken of in our libro tertio Occultae Philosophiae
third book of Occult Philosophy, not so hurtful, and neerest unto men; so diximus, non adeo noxium, hominibus
also, that they are effected with humane passions, and do joy in the proximum: ita etiam ut passionibus
conversation of men, and freely do inhabit with them: and others do afficiatur humanis, hominumque
dwell in the Woods and Desarts [deserts]: & others delight in the conuersatione gaudeat, libenterque
company of divers domestique Animals and wilde Beasts; and othersome habitet cum eisdem. Alii vero nemora &
do inhabit about Fountains and Meadows. Whosoever therefore would syluas incolunt: alii diuersorum
call up these kinde of Spirits, in the place where they abide, it ought to Animalium domesticarum, vel
be done with odoriferous perfumes, and with sweet sounds and syluestrium consortio laetantur: alii
instruments of Musick, specially composed for the business, with using fontes incolunt, & prata. Hos itaque
of Songs, Inchantments and pleasant Verses, with praises and promises. spiritus, quicunque inuocare [61]
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voluerit, in loco, ubi morantur, id fieri

necesse est, cum fumigiis odoriferis,
cum sonis dulcibus, fidibus,
instrumentisque musicis ad hoc
specialiter compositis: adhibendo
cantiones & incantamenta, & Carmina
lepida, cum laudibus & promissionibus.
Ad haec vero obstinati,
But those which are obstinate to yield to these things, are to be compelluntur minis, comminationibus,
compelled with Threatnings, Comminations, Cursings, Delusions, blasphemiis, irrisionibus, contumeliis: &
Contumelies, and especially by threatning them to expel them from those maxime comminando illis
places where they are conversant. exterminationem ab iis locis ubi
versantur.
Exinde, si opus est, conferas te ad
Further, if need be, thou maist betake thee to use Exorcismes; but Exorcismata. Maximum autem, in hac
the chiefest thing that ought to be observed, is, constancy of minde, and inuocatione spirituum, quod obseruare
boldness, free, and alienated from fear. oportet, est animi constantia, & audacia
timore vacua & aliena.
Denique inuocaturus hos spiritus,
debes parare, in loco inuocationis,
Lastly, when you would invocate these kinde of Spirits, you ought Mensam, mundo linteo coopertam: in
to prepare a Table in the place of invocation, covered with clean linen; qua locabis panes recentes, & Aquam
whereupon you shall set new bread, and running water or milk in new viuam, vel lac, in vasis Terreis nouis,
earthen vessals, and new knives. And you shall make a fire, whereupon a cultellos nouos: construasque ignem, in
perfume shall be made. But let the Invocant go unto the head of the quo fumigabis. Sedeatque inuocans in
Table, and round about it let there be seats placed for the Spirits, as you capite Mensae, & circumcirca adaptata
please; and the Spirits being called, you shall invite them to drink and sint sedilia, pro spiritibus, ut libuerit:
eat. But if perchance you shall fear and evil Spirit, then draw a Circle spiritusque ipsos inuocando, inuitabis ad
about it, and let that part of the Table at which the Invocant sits, be potum & esum. Quod si forte timueris
within the Circle, and the rest of the Table without the Circle. spiritum aliquem nequam, circunscribas
Circulum: [62] sitque pars Mensae, in
qua sedebit inuocans, intra Circulum:
reliquum sit extra.
[Necromancy, or raising up spirits of the dead.]

In libro tertio de Occulta
In our third book of Occult Philosophy, we have taught how and by Philosophia docuimus quomodo, & per
what means the Soul is joyned to the Body; and, what hapeneth to the quae media anima corpori iungatur , &
Soul after death. quid accidat Animae, post mortem.
Scias igitur, ultra haec quae dicta
sunt, quod Animae illae, ad huc post
mortem, relicta corpora diligunt,
Thou maist know further, That those Souls do still love their
tanquam cognatum aliquod, eas allidens.
relinquished Bodies after death, as it were a certain affinity alluring
Quemadmodum sunt animae hominum
them; as are the Souls of noxious men, which have violently relinquished
noxiorum, quae corpus suum violenter
their Bodies, and Souls wanting a due burial, which do still wander in a
reliquerunt: & Animae debita sepultura
liquid and turbulent Spirit about their dead carkasses; for these Souls by
carentes, quae adhuc in turbido,
the known means by which heretofore they were conjoyned to their
humidoque spiritu, circa cadauera sua
Bodies, by the like vapors, liquors, and favours, are easily drawn unto
oberrant. Illae namque Animae, cognitis
them.
mediis, per quae quondam corporibus
suis coniungebantur, per similes vapores,
liquores, nidoresque facile alliciuntur.
From hence it is, that the Souls of the dead are not to be called up Hinc est quod Animae mortuorum,
without blood, or by the application of some part of their relict Body. non euocantur absque sanguine, vel
appositione alicuius partis corporis sui
In raising up these shadows, we are to perfume with new Blood, relictae. In euocationibus umbrarum,
with the Bones of the dead, and with Flesh, Egges, Milk, Honey and fumigamus cum sanguine recenti, cum
Oile, and such-like things, which do attribute to the Souls a means apt to ossibus mortuorum, & Carne, cum Ouis,
receive their Bodies. Lacte, Melle, Oleo, & similibus, quae
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aptum medium tribuunt Animabus ad

sumenda Corpora.
Sciendum, quod volentes euocare
Animas [63] Mortuorum, id fecere
oportebit in iis locis in quibus huiusmodi
It is also to be understood, That those who are desirous to raise up
Animae plurimum versari dignoscuntur:
any Souls of the dead, they ought to do it in those places, wherein these
vel propter cognatum aliquod, eas in
kinde of Souls are most known to be conversant, or for some alliance
corpus relictum alliciens: vel propter
alluring those souls into their forsaken Body; or for some kinde of
affectionem aliquam in vita quondam
affection in times past, impressed in them in their life, drawing the said
impressam, dictam Animam ad certa
Soul to certain places, things, or persons; or for the forcible [*Tartarean]
loca, vel res, personasue trahentem: vel
nature of some place fitted and prepared for to purge or punish these
propter loci alicuius Tartaream naturam,
Souls. Which places for thr most part are to be known by the experience
purgandis vel puniendis Animis aptam.
of visions, mighty incursions, and apparitions, and such-like prodigies
Qui loci, ut plurimum, experientia
seen.
visionum, incursionum nocturnarum, ac
similibus prodigiis & ostentis
cognoscuntur.
Sunt itaque aptissima loca, ad
haec, Caemiteria, & meliora his loca illa,
Therefore the places most befitting for these things, are Church- in quibus fit executio criminalis iudicii:
yards. And better then them, are those places wherein there is the &, meliora illis, loca illa, in quibus,
execution of criminal judgements. And better then these, are those recentibus annis, publicae strages factae
places, in which of late yeers there have been some publike slaughters of sunt: adhuc melior iis locus, est ille, ubi
men. Furthermore, that place is better then there, where some dead Cadauer aliquod nondum expiatum, nec
carkass, that came by a violent death, is not yet expiated, nor ritely rite sepultum, violenter mortuum,
buried, and was lately buried; for the expiation of those places, is also a recentioribus annis subhumatum est.
holy Rite duly to be adhibited to the burial of the bodies, and oftentimes Expiatio enim ipsa locorum, ritus etiam
prohibiteth the souls to come unto their bodies, and expelleth them far sacer, sepulturae corporum debite
off unto the places of judgment. adhibitus, saepe Animas ipsas accedere
prohibet, & longius, ad loca iudicii
repellit.
Atque hinc est, quod non facile
And from hence it is, That the Souls of the dead are not easily to be
euocantur mortuorum animae, nisi
raised up, except it be the Souls of them whom we know to be evil, or to
illorum, quos [64] scimus mala,
have perished by a violent death, and whose bodies do want a right and
violentaue morte periisse: ut quorum
due burial.
corpora, sepultura debita carent.
Et si ad loca huiusmodi, qualia
diximus accedere minus tutum vel
Now although we have spoken concerning such places of this
commodum esset: sufficit nobis, ad
kinde, it will not be safe or commodious to go unto them; but it behoveth
quemcunque alium locum eligendum,
us to take to what place soever is to be chosen, some principal part of the
assumere partem aliquam principalem
body that is relict, and therewith to make a perfume in due maner, and to
relicti corporis: &, cum illa suo modo
perform other competent Rites.
fumigare, & cœteros ritus competentes
perficere.
Sciendum etiam, quod, quoniam
Animae lumina quaedam sunt spiritualia,
It is also to be known, That because the Souls are certain spiritual
ideo lumina artificialia, maxime si ex
lights, therefore artificial lights, especially if they be framed out of
certis rebus competentibus, secundum
certain competent things, compounded according to a true rule, with
certam normam compositis, fabricata
congruent inscriptions of Names and Seals, do very much avail to the
fuerint, cum inscriptionibus nominum, &
raising up of departed Souls.
signaculorum, congruis, ad euocationem
Maniuum plurimum conferunt.
Preterea haec, quae iam dicta sunt,
Moreover, these things which now are spoken of, are not alwaies
non semper ad Animarum euocationem
sufficient to raise up Souls, because of an extranatural portion of
sufficiunt: propter extranaturalem mentis
understanding and reason, which is above, and known onely to the
rationisque portionem, Cœlo ac fatis
Heaven and Destinies, and their power.
superiorem, & soli Religioni cognitam.
We ought therefore to allure the said Souls, by supernatural and Oportet igitur per ultra naturales &
coelestial powers duely administred, even by those things which do Celestes virtutes debite administratas,
move the very harmony of the Soul, aswel imaginative, as rational and dictas Animas allicere, ut pote, per ea,
34 of 35 4/28/2020, 4:46 AM
intellectual; as are Voices, Songs, Sound, Inchantments: and Religious

things; as Prayers, Conjurations, Exorcismes, and other holy Rites, quae ipsam Animae harmoniam mouent,
which may very commodiously be administred hereunto. tam imaginatiuam, quam Rationalem, &
intellectualem: [65] ut sunt, voces,
cantus, soni, incantamenta, &, quae ex
religione sunt preces, coniurationes,
The end of the fourth book of Agrippa. exorcismata, & caetera sacra quae ad
haec possunt adhiberi commode.
Shelfmark: E.833.(1.)
Shelfmark: 232.l.7.(2.)
Shelfmark: 719.f.16.
Author: AGRIPPA Henricus Cornelius
Uniform title: Single Works
Title: Henry Cornelius Agrippa his Fourth Book of
Occult Philosophy. [A supposititious work.]
Of geomancy.
Magical elements of Peter de Abano.
Astronomical geomancy [by Gerardus Cremonensis].
The nature of spirits (by G. Pictorius).
Arbatel of magick.
Translated into English by Robert Turner.
Publisher: pp. 217. Printed by J. C. for John Harrison: London, 1655. 4o.
Publisher: pp. 206. Printed by J. C. for Tho. Rooks: London, 1665. 4o.
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Heinrich Cornelius Agrippa: his Fourth Book of Occult Philosophy

Comments in [] are by JHP.

Written by Henry Cornelius Agrippa.

Cui accesserunt, Elementa

Marpurgi Anno Domini.

mirabiles effectus producendos. Verum,

ibi est pars vocalis primae literas. Incipe

Nomen Genii boni, uniuscuiusque

virgulam penetrantem lineam, siue

Quando vero formandus est

hasc est quae poni debet in Caractere

Punctus simplex, Rotundus, Stellatus

Caracteres malorum Spirituum.

Characteres uero, qui per spirituum

corporis, & Caput, secundum suam

Apparent ut plurimum longo et

A King having a beard, riding on a Dragon. Rex Barbatus, Draconem equitans.

Formæ familiares Spiritibus

Apparent corpore sanguineo et

Formæ familiares Spiritibus

Apparebunt longo corpore,

Rubra vestis. edition of

Apparent ut plurimum amplo et

Familiar shapes of the Spirits of Venus. Formae familiares spiritibus

Apparent corpore pulchro, mediae

Formae familiares spiritibus

Apparebunt ut plurimum corpore

Formae familiares spiritibus

Apparebunt ut plurimum magno

Caeterum de sacris Pentaculis,

versiculus ibidem contentus: scilicet,

Inimici, & nihil vobis nocebit. Et

inuocamus nomina misericordiae,

Scias itaque vincula huiusmodi,

exequiarum, & huiusmodi.

[Consecration of ritual implements] Compare OP3.62.

Couuenit [*conuenit] autem ut

consecrationis, post Orationem debite

nomina consimilia, ut, splendor Dei, Lux

illud Euangelij: Qui, habet duas

[Liber Spirituum: a Book of Spirits.]

inuocandi Spiritus, per Librum ante

Composito itaque sacro libello,

[Concerning the invocation of good and evil spirits]

[Preparation of the place of working and other things to be arranged]

quoque habebis preciosum fumigium, &

[The holy table and lamen] Laminam vero ipsam, ad bonum

Caracteribus, inscribatur. Debet autem

puram, & fluentem: nec sumat cibum,

[Oracles and dreams] Ad Oracula vero, ab omni Spiritu,

pectus Domini: &: quicquid in religione,

[Calling forth evil spirits to a magic circle]

singulis. Deinde inuestigetur tempus

ad omnes Mundi Plagas, cum

[Giving the spirit license to depart] Impetrato itaque a spiritu, quod

[If they be obstinate]

corrigere. Constantia enim

[Other kinds of spirits]

voluerit, in loco, ubi morantur, id fieri

[Necromancy, or raising up spirits of the dead.]

aptum medium tribuunt Animabus ad