Three Books of Occult Philosophy (De occulta philosophia)

He Celestial souls send forth their vertues to the Celesti- al bodies, which then transmit them to this sensible world. For the vertues of the cerrene orb proceed from no other cause then Celestiall. Hence the Magician that will worke by them, useth a cunning invocation of the superiors, with mysterious words,and a cercain kind of ingenious speech, drawing the one tothe other, yet by a naturall force through a certain mutuall zzreement betwixt them, whereby thingstollow of cherr own accord, or sometimes are drawn unwillingly. Hence faith Aristotle in the sixth book of his Mysticall Philosophy, thar when any one by binding or bewitching doth call upon the Sun or other stars, praying them to be helptull co the work des hired, the Sun and other Stars do not heare his words, but are moved after a certain manner by a certain conjunction, and mutuall series, whereby the parts of the world are mu-+ twally subordinate the one to the other, and have a mucuall consent, by realon of their great union: Asin mans body one member is moved by perceiving the motion of another, and in harp one string is moved at the motion of another. So when any one moves any part of the world; other parts are MWmoved dy the perceiving the motion of thac. The knowledge therefore ofthe dependency of things following one the other, \Wisthe foundation ef all wonderfull operation,which is neceflanily required to the exetciling the power of attraRting superior

Mrcrtves. Now the words of men are certain natucall things; 4 and Of Occult Philosophy. b: Book [1 and because the parts of the world mutually draw one the 0. ther, therefore a Magician invocating by words , works by powers fitted to nature, by leading some by the love of one tg the other,or drawing others by reason of the following of one after the other, or by repelling by reason of the enmity of one to the other, from the contrariety, and difference of thing, and multitude of vertves.;; which although they are contrary, and different, yet perfeRt one part;somerimes also he compe|; things by way of authority, by the Celestiall yertue, because he is not astranger to the heaven. A man therefore, if he re. ceives the impression of any ligation, or fascmation, doth ng receive it according to the rationall soul, but sensuall, and ish suffers in any parr, sufters according to the Animall part. Fur they cannot draw a knowing and intelligent man by reason, bur by receiving that impression and force by sense,in as mud as the Animal spirit of man is bythe inflaence of che Celestiak and cooperation of the things of the world, afteRed beyond his former and naturall disposition. As the son moves the {+ ther to labor, although unwilling, forto keep and maintain bim, although he be wearied ; and the defire to rule is move to anger and other labors, for to get the dominion.

Andthe indigency of nature, and fear of poverty, moves a man tode fire riches. And the ornaments, and beauty of women is anitcitement to concupiscence.: And the harmony of a wise Mul. tian moves his hearers with various passions, whereof some 4 voluntary follow the consonancy of art, others conform thenselves by gesture, although unwillingly, because their sensei captivated, their reason not being intent to these things. But these kinds of faicinations & ligations the vulgar doth neithet admire, nor detelt, by reason of their usualness ; but they ad mire other narurall things, because they are ignorant of then and are not accustomed ro them. Hence they fall into errors, thinking those things to be above nature, or conrrary to nature, Which indeed are by nature, and al cording to nature. We mult know therefore that every superior moves its next inferior, in its degree, and order, not only in bodies, but also in spirits, So the universall soul moyesthe Part!

= * x* <P SS Ga £3 = | — — Book [ I. Of Occult Philysap zpreicular soul ; and the rational aRs upon the sensual, and that upon the vegetable; and every part of the world as upon another, and every part is apt to be moved by another ; and every part of this inferior world suffers from the heavens iccording to their nature, and aptitude, as one part of the Animall body suffers from another. And the superior intel- {:Ruall world moves all things below it self, and afrer a man: cer contains all che same beings from the first ro the last, which are in the inferior world, Celestiall bodyes therefore move the body of the elementary world, compounded, penerable, sensible, from the circumference to the center, by superior, perpetua!, and spirituall essences, depending on the primary ineleR, which is the aRing intelleA; but upon the vertue pur n by the word of God, which word the wise Chaldeans of babj/en Call the cause of causes, because from it are produced libeings, the aQing intell:& which is the second from it deends ; and that by reason of the union of this word with the ict author, from whom all things being are truely produced ; The word therefore is the image of God, the ating intelteR te image of the word , the soul is the image of this intelleR z nd our word is the image of the soul, by which it a&s upon aturall things naturally, becaute nature is the work thereof.

ndevery one of tholc perteRts his sudlequent, as a father his m, and none of the latrer exists without the former. For xy are depending amongst themselves, by a kind of ordinate ependency, so that when the Hatter is corrupres, it is return- { into that which was next before it, untr}l it come to the 2vens, then unto the universall soul, and lastly um the aRgintelleR, by which all other creatures exist, and which ir [exists in the principall author, whuch is the creating word of 0d,to which at length all things are returned. Our oul cherere, if it will work any wonderfull thing in these inferiors, ust have respe to their beginning, that it may be strengrhed, and illustrated by that, and receive power of aQting rouph each degree from the very first author, Therefore we ast be more diligent in contemplating the souls of the Stars en their bodies, and the supercelestiall , and intelleRuall

| ;& 2 world, - — — « — tt —— wr en ere <—o—— OE_ as — — Of Occult Philosophy. | Book 1], world,then the Celestial corporeall, because that is more noble although also this be excellent,and the way to that; and with. out which medium the influence of the superiour canr ot be z:. tained to. As for example, the Sun is the King of Stars,mgl full of light, but receives ic from che intelligible world aboy all other Stars, because the soul thereof is more capadle of in. r<|ligible splendor. Wherefore he that desires to attraR the influence of the Sun, mult contemplare upon the Sun, not only by the speculation of the exterior light, but also of the interig; And this no man can do unlels he recurn to the soul of the bur, and become like to it, and comprehend the intelligible ligk thereof with an intelleRuall sight, as the sensible light with: corporeal eye.For this man shalbe filled with the light thered, and the light thereof which is an under type impretsed by th supernal Ord it receives into it self, with che illustration whered his intelleR being endowed &cruely Like to it,& being aflistl by ir (hall at length attainto that supreme brightness, andty all forms that partake thereof, And when he hath receivedth light of the fupreme degree, then his soul (hall come to feRion, and be made like to the spirits of the Sun,and shall x: tain to the vertues, and illustrations of the supernaturall ye tue, and shall enjoy the power of them, if he hath obraine faith in the first author. In the first place therefore we mustin plore assistance from the first author, and praying not on with mouth but a Religious gefture and supplicant soul, al abundantly,uncefsantly,and (incerely, that he would enlighta our mind, and remove darkness growing upon our souls reason of our bodies,

WFP TAS TAEZAS 245. : 2% 745 GAN 4%* To the Most Renowned and IL lustrious Prince, Hermannus of Tyda, Prince Eleftor, Duke of Westphalia, and Angaria, Lord Arch-Bishop of Colonia, and Paderborne, his most gracious Lord, Henry Cornelius Agrippa of Nettes- heims. wu , AS. 4 — Ho Gr — þ -— 4 Bm =2.. —— b— ST” =D y -IG k AY © \ S047 . . AA (SY Magicians ( most Illustrious *Prince ) go 6 T hat we ought to labour in nothing more BEANS tn this life, then that we degenerate not IH MAY ST 4 4 very excellent opinion of the Ancient EE nature : least at any time our mind WaxSPIT" ing dull by vain idleness, should decline to the frailty of our earthly body and vices of the flesh : [owe should loose it as it were Cast aowi by the dark precipices of perver/e lusts, Wherefore we ought so to order our mind, that it by it seif being mindfuull of its' oWn aignity and exceliency, srould alWayes toth Think , do and operate something wor:hy of it self, But the kuowledge of the Divine [cience, aoth only and very powerfully performs this for us. When we by the remembraxce of its majesty being alwaies bufied in Divine studies as every moment contem- * plate Divine things, by a sage anddiligent inquisition, and by all the degrees of the creaturesvascending even to the Archetype himself, do draw from him the infallible vertne of all things, which those that neglet,trusting only to naturall and Woraly things, are wort often ro be confounded by "= errors & fallacies,and very | 3 : cS,

34 oft to be deceived by evill spirits ; But the understanding of D;. lll * vine things, purgeth the miud from errors,zand rendreth it Dj. ll " vine Fiveth dnflallible power to our Works, and driveth far th Ml ( Keceits end obfacte s of all evil spirits, and together fubjetts they l to owt commands; Tea it compels even good Anoels and all th þ powers of the world unto our service viz. the virtue of onr Works 6 being drawn from the eArchetype himself, To whom When mw, p ascend All creatures necesfarily ebey ws, and all the quire of bes. fl © ven do follow us + For (as Homer saith) none of the gods durf R remain in-their seats, Fove being moved; ard then presently hy h ruleth (as saith Ariltophanes) by one of the gods, Whose right i s 25 to execute his commanas, Who then out of his duty doth malt a our petitions according to our desire. Seeing therefore (most 1. F Instrious Prince) you have a Divive and immortal soul given you, Which secing the goodness of the Divine providence, a wil b disposed fate, and the bounty of nature have in such manu Ml © gifted, that by the acuteness of your understanding, and perfel.. Ml © ness of senses you are able to view, search, contemplate, dilem | and pierce thorow the pleasant theaters of naturall things, th j sublime house of the heavens, andthe most — passagerd F Divine things :

T being bonnd to you by the band of these jun Ml © great vertues am so far a debtor as to communicate Without * by the true account of all opinions, Those mysteries of Divine au i Ceremoniall Magick which I have traly learned, and not to hi: WY”! the knowledge of those things, Whatscever concerning these mat p rers the I[taci those old Priests of the Egyptians , and Caldeans the ancient prophets of the Babylonians, the Cabalists, the Divin Ml Magicians of the HebreWs,al/o the Orpheans, "ythagoreaus al Ml © Placonilts, the profoundest Philesophers of Greece. further wha the Bragmannt of the Indians, the Gymncosophists of Echivpi, and the uncorrupted Theologians of our Religion have del:;wertl, and by What force of words, power of Seals by what charms of Benediftions and imprecations, and by What vertue of observa $1ons they in old time Wrozght so stupentions and Wonder fi:il pris digies, intimating to you m thu third book of Occult Philotophy aad exposing to the li 'oht those things Which have been buryed in the aust of antiquity and involved in the obscurity of oblivion, a

in Cymmerian darkness even to this day. Wepresent therefore yoW to you, a compleat and perfett Work in these three books of Occulc Philosophy or Magick, Which we have _ with ds> ligent care , and very great labor and pains ki of mind and body; and though it be untrimmed inrespett of Words, yet its most elaborate truly in respett of the matter : Wherefore I desire this ine favor, that you Would not expett the grace of an Oration, or the elegancy of speech in these books, which We long since wrote in our youth When our speech Was as yet rough, and our language rude; and now we have respett, not to the stile of an Oration,but only to the series or order of sentences;We have studyed the less elegancy of speech, abundance of matter (ucceeding in the place thereof ; and we suppose we have sufficiently satisfied our duty. if we shall to the utmost of our pewer perform those things we have promised to declare concerning the secrets of Magick, and have freed our conscience from a ane d:bt. But seeing Without doubt, many scoffing Sophisters Will conspire against me, especially of those who boast themselves to be allyed toGodzand fully replemfhed With Divinity, and presum to censure the leaves of the Sibilles, and will undertake to judge and condemn to the fire these our Works even before they have read or rightly understood an

thing of them ( because such lettice agrees not With their lips, ard [uch sweet oyntment with their nose and also by reason of that sparke of hatred long since conceived against me, and scarce containing it self under the ashes.) Therefore (most Illustrions Prince and wise Prelate) we further submit this work:ascribed by me to the merits of y0u vertue, and now made yours, to your censure, and commend it to your proteition , T hat, if the base «1d perfidions Sophifters Would defame it,by the grosse madness of their envy and malice, you would by the prespicacy of your discretion axd candor of judgement, happily prote(t and defend it.

on IS. a 6. Soar. Gone #9 at * The thirdand last Book of Magick, or Occult Philosophy ; written by Of the necessity, poWer,aud profit of Religions. YH Ow it is time to turn-our. pen to higher A WS) BD matters, ard to that part of Magick NIe\IR | BY which reacherh us to know and perfectly WJ understand the- rujes-of Religion, and & how we ouzht to obtaip the iruth by F Divine Relip1on,and how: rightly to preAF pare our mind and spirit. by which only PS we can comprehend the truth; for itis a common opinion of the Magicians, that unless.the mind and spirit be in good case, the body cannot he in good health : But then o; Occult Philosophy. Book [1T, then a man to be truly sound when body ahd foul are fo conpled, and agree together, that the firmness of the mind and spiric be not inferior to the powers of the body ; Bur a firm and stout mind ( saith Hermes) can we not otherwise obtain, than by integrity of life, by piety, and last of all, by Divine Religion : forholy Religion _ the mind, and maketh ir Divine, it helpeth nature, and strengtheneth naturall power, as a Physitian helpeth the health of the body, and a Husbandman the strength of the earth. Whosoever thereforefReligion being laid alide,Jdo confideg only in naturall things, are wont very oft to'be deceived by evill spirics;but from the knowledge of Refigiom, the contempt and cure of vices ariscth, and a safe.

guard against evil spirits ; To conclude, nothing is more plea {ant ns acceptable to God, than a man perteRly pious, and truly Religious, who so far excelleth other men, as he himsel is distant from the Immortall gods; Therefore we ought, bcing first purged, to offer and commend our selves to divine piety and Religion ; and then our senses being asleep, with a quit mind to expec that Divine eAmbrosian Nettar ( Nettar | ly, which Zachary the prophet calleth Wine making maids mery) praising and adoring that supercelestiall Bacchas, the chick! ruler of the gods and priests,the author of regenerativn,whon

the old poets sang was twice born, from whom rivers most Di. yine flow into our hearts. CHAP. II. Of concealing of those thingrwhich are steret in Religion, V Hosoever therefore thou art that now defirest to stud Y this science, keep silence and constantly concei within the secret closets of your Religious breast, so holy a de termination; for (as ercary saith) to publish to the knowledge of many a speech throughly filled with so great majely of the Deity,is a (1gn of an irreligious-spirit; and Divine Pi#+ commanded, that holy and secret mysteries should not be dr vulged co the people; Pythagoras allo and Porphyrins any Crat VCD Mr. > - — > - Hs Book ITs., OF Occult Philosophy. = crated their followers to a Religious silence; Orphens also, which a certain terrible authority of Religion did exaR an oath © of silence, from those he did initiate to the Ceremonies of holy things + Whence in the verses concerning the holy word Yon, that Admirers are of vertne, stay, Consider well What [to you shall say. Bat you, that sacred laws contemn, prophane ! Away from hence, return no more again. But thou O Museus whose mind i high,

Observe my words, andread them with thine eye, And them within thy sacred breast repone, And in thy journey, think of God alone The Author of all things, that cannot aje, ; Of whom we shall now treate —— VB So in 7irgi/we read of the $yb1/ } T he godaess comes, hence, hence,all ye prophane, , The Prophet cries, and from her grove refrain. | Hence also in celebrating the holy mysteries of [eres Fleusine, they only were admitted ro be initiated, theeryer proclaiming the prophane vulgar to depart; and in E/dras we read this precept concerning the Cabalisticall secrer of the Rebrews, declared in these verses, Thou shalt deliver those books to the wise men of the people, whose hearts thou knowest can comprehend chem, and keep chose secrets. Theretore che Religious volumes of the Egyptians & those belonging to the secrers of their ceremanies,were made ot consecrated paper;io chese they did write down leters which might not easily be known.\which they call holy. MMacrobias Marcellinns and others fay, they were called Hieroglyphicks, least perchance the wricings of this kind should be known to the prophane, which also' Apr ems testifies in these words, saying, I he sacritce peing —__

Of. Occult Philosophy. Book [1]. from a secret retyred closet he bringeth forth certain books noted with obscure letters, affording compendious words of the conceived speech,partly by the figures of beasts of this kind, partly by figures full of knots, and crooked in manner of z wheele&set thick,twining abour like vine tendrels,the reading thereby being defended from the curiofity of the prophane, Therefore we (hall be worthy scholars of this science, if we be filent, and hide those things which are secret in religion, for the promise offilence (as saith Tertullian) is due to Religion; but they which do otherwise, are in very great danger, whence Apaleizs saith concerning secrets of holy Writs ; I wouldcel| it you, if gr were lawfull co tell ic; you should know it, if it were lawfall to hear it ; but both ears and tongue would contract the same guilt of rash curiosity. So we read T heoaory; the tragick poet, when he would have referred somethings of the mylteries of the Jews Scripture to a certain fable, was deprived_of sight. Theopempzs allo who began to translate fo nethings out of the Divine law into the. Greek tongue, wi prieizntly troubled in mind and spirit, whence afterward earneltly deliring God, wherefore this had happened to him, re. ceived an answerin a dream , because he had basely pollutcd Divire things, by setting them forth in publike, One Numenu also being very curious of

hidden things, incurred the diiplsure of the Divine powers, because he interpreted the holy mysteries of the goddesse Elen/ina and published them forhe dreamed that the goddelles of El/enfis stood in a whores habit before the Brothell houle, which when he wondred art, they wrathfully answered, that they were by him violently drawn from their modesty and prostituted everywhere to all commers, by which he was admonithed , that the Ceremonies 0l the gods ought not to be divulged, Therefore it hath alwats been the great care of the Ancients co wrap up the mysteries of God and nature, and hide them with diverse Aenigmates, which law the [naians, Brachmuns, Ethiopians, Persians, and E 2 yptiant also observed; hence Mercnrins Orphens, and all it ancient Yoets and Philosophers, Py:hazoris, Socrates, P14 Arist oxeuns, Ammonins, Kept caem inviolably. Reace fag

> == A WPwy tt, tm WS © « Book ITI. Of Occult Philosophy. and Origenes and the other disciples of eAmmonins (as Poyphyr3 relates in his book of the education and Discipline of Flotinus ) (ware. never to let forth the Decrees of their master. And because Plotinns, brake his oath made to Ammorizs, gnd published his mysteries, for the punishment of his transorefsivn, he was consumed (as they say ) by the Koriible disease of Lice. Christ also himself, while he lived on earth, spoke after that manner and fashion. that only the more _intimare disciples should understand the mystery of the word of God, bur the 0ther (hovld perceive the parablcs only : comminding moreover that holy things should not be given ro Dogs, nor pearles calt to Swine : Therefore the Prophet faith, I have hid thy words in my heart,that I might not (in against thee. Therefore it is not fit that those secrets which are amongst a few wise men, and communicated by mouth only, shou!d-be pubIkly written, Wherefore you will pacdon me , IfT pass over in lence many and the ghiefest secret mysteries of Ceremonial Magick. I suppose I (hal do enough,if I open those things which arenecessary to be known,and you by the reading of this book 20not away altogether empry of these mysteries; bur on that condition let these things be communicated to you, on which Djonysinus bound T _— that they which perceive these Secrets, would not expose them to the unworthy , but gather them together amongst wise men, and keep them with that reyerence that is due to them.

Furthermore I would also warne you in this beginning, that even as the divine powers detest publike things and profane, and love secrecy : So every Mazical experiment fleeth the publike,seeks to be hid,is strengrhened by filence, bur is destroyed by publication, neither doth any compleate effeR follow after; all these things suffer losle, when they are poured into prating and incredulous minds ; therefore it behoveth a Magical operator, if he would get fruit from this art, to be secret, and to manifest to none, neither his work nor place, nor time, neither his defire nor will, unless either to a master, or partner, or companion, who also

_* to be faithfull, believing, silent, and dignified by nature education; Seeing that even the prating of a companions | is Of Occult Philosophy. Book LI his incredulity and unworthiness hindreth and difturbeth the effcR in every operation. 1 hat dignifcation 1s required, that one may be a true Aagician and a Worker of miracles. AI the beginning of the first book of this work, we have spoken what manner of person a Magician ought to be; but now we will declare a mysticall and secret matter, ne ceslary for every one who desireth to practize this art, which iz both the beginning, perfeRion and key of all Mapicll operscions, and ir is the dignifying of men to this so sublime vertue and power; for this faculty requireth in man a wonderfull dig. nification,for that the understanding which is in us the highelt faculty of the soul, is the only worker of wonders, which when it is overwhelmed by roo much commerce with the flesh, and busied about the sensible soul of the body, is not worthy of the command of Divine substances; theretore many prosecute this art in vain; Therefore it is meet that we who endeavorto attain to so great a height should especially meditate of two things;first how we should leave carnall affeRions, fraile ene, and materiall passions. Secondly, by what way and mcans we may ascend to an intelleR pure & conjoyncd with the powers of the gods, without which we shall never happily ascend to the scrutiny of secret things,and to the power of woncerfull workings, or miracles;

for in these dignification conlilts wholly, which,nature,desert,anda certain religious art do make np; naturall dignity is the best disposition of the body and ics Organs, not obscuring the foul with any grofsenels, and being without al distemper,and this proccedeth from the (itu* tion, morion, light, and influence of the Celcliiall budies and spirits which are conversant in the generation of every one, 38 are those whose ninth house is fortunate by Saturn, Sel, and Mercury ; Hars also in the ninth house commandeth the

Book I IT. Of Occult Philosophy. spirits; but concerning these things we have largely created in the books of the Stars ; But who so is not such a one, it is ne. cessary that he recompense the defeR of nature by education, and the best ordering and prosperous use of naturall things untill he become compleat in all intrinsecall and extrinsecall perfeRions. Hence so great care is taken in the law of Asoses concerning the priest, that he be not polluted by a dead car. case,or by a woman a widow, or menstruous, that he be free from leprosie, flux of blood, burstness, and be perfe&in all his members,not blind, nor lame, nor crook- backed, or with an llfavored nose. And eApuleixs faith in his Apology, that the yoath to be initiated to divination by magick spels, ought to be chosen, sound without (1ckness,ingenious,comely, perfeR in hismembers,of a quickspirit,cloquent in speech,that in himthe divine power might be conversant as in the good houses; That be restored to its divinity, Bur the meritorious dignity is perfeed by two things; namely learning and practice. The end of learning is to know the truth ; it is meet therefore, as is spoken in the beginning of the firlt book, that he be learned dskilful in chose three faculties; then all impediments being removed, wholly to apply his soul ro contemplation &yo coneert it self into it self;tor there is even in our own selves the aprehension and power of all things;

but we are prohibited, so as at we little enjoy these things, by passions oppoling us even 0m our birth, and vain imaginations and immoderate afions, which being expelled,the divine knowledge and powpresently takes place; but the Religious operation obtains 10 less efficacy which ofctimes of it self alone is sufficiently wowerfull for us to obtain this deifying vertue, 10 great is the ertue of holy duties rightly exhibiced and performed, that tough they be not understood , yet piously and perfeRly obed, and with a firm faith believed, they have no less efficathen to adorn us with a divine power z But what dignity 2cquired by the art of Religion, is perfected by certain Rei0us Ceremonies, cxpiations,consecrations, and koly rites, pro-

«a= CS CT . ww nAWMw" CT gGayzw, cox=—_ a aFFOis , nN Th two © St» * t= Mw WO +» the mind of the youth having quickly attained experience, may - 352 Of Occult Philosophy. Book 111. proceeding from him whole spirit _the publike Religion hath consecrated, who hath power of impolition of bands, and of initiating with'Sacramentall power, by which the Cha. racer of the divine vertue and power is stampt on us which they call the divine consent,by which a man supported with the divine nature, and made as ir were a:companion of the Angel; beareth the ingrafted power of God ; & this rite is referred to the Ecclesiastical mysteries:If therefore now thou shalt be aman perfe& in the sacred understanding of Religion,and piously and -most constantly meditatest on it, and without doubting be- I , lievest, and art such an one on whom. the authority ot hol rites and nature hath conferred dignity above others, and one whom the divine powers contemn nor, thou (halt be abley Ml x praying, consecrating, sacrificeing, invocating to attraR spit. tual and Celestial powers, and to imprint them on those thing, thou pleaselt,and - it to vivific every magicall work; But who soever beyond the authority of his office, without the merit SanRity and Learning, beyond the dignity of nature andeds cation,shall presume co work any thing in Magick, shall wor in vain, and deceive both himself and those that belicyen him, and with danger incur the, displeasure of the Divi powels. |

Of the two helps cf Ceremoniall Magick, Religion and Sy, | 1100, | | d 5 Here are two things, which rule every operation of Cer - moniall Magick, namely Religion and Supetrftition. TI Religion is a continuall contemplation of Divine things,and! g00d works an uniting ones felf with God and the Div powers, byw hich in a reverent family,a fervice,and a sanQihcais on of worlhip worthy of them is performed,and also the Ce monies of Divine worship are rightly exercised ; ReligWhetr therefore is a certain difcipline of externall holy _— no: | Book [ IF, Ceremonies by the which as it were by certain signs we are xdmonished of internall and spirituall things, which is so deeply implanted in us by natnre, that we more differ from other creatures by this then Rationality; whosoever therefore negle&s Religion (as we have spoken before) and confides only inthe strength of naturall chungs, are very often deceived by the evil spirits; therefore they who are more religiously and holily instruRted, neither ser a tree nor [plant their vineyard, nor undertake any mean work without divine invocation, as the Dotor of the Nations commands the ("o/ofsians, saying, whatsoever you shall do in word or deed, do all in the name of the Lord Jesus Christ giving thanks to him, and to God the Father by him, Therefore to superadde the powers of Religion to Physical and Mathematicall vertues is so far from a fault, that not co joyn them, is an hainous fin;

Hence in /ibro /enatorw faich Rabbi Hemina, he that enjoyeth any of the creatures without Divine benediRion, is supposed both by God and the Church to have used it as raken by theft and robbery, of whom itis written by Sa/omon, he that takes away any things violently from father and mother, is a destroyer ; Bur God is our father, and the Church our mother, as it is written, Is not he thy fxher who posscfseth thee? and elsewhere, Hear my fon the discipline of chy Father,and despise not the law of thy mother; nothing more displeaserh God, then to be negieRed and contemned;nothing pleaserh him more, then to be renowned and adored. Hence he hath permitted no creature of the world to be without Religion. All do worship God, pray ( as Proclus saith) frame hymnes to the leaders of their order; bur some things truly after a naturall, others after a sensible, others ara - Wrtionall, others an intelleQuall manner, and all things in their manner, according to the song of the three children, bless the Lord: But the rites and Ceremonies of Religion, in respeRof the diversity of times and places, are diyerse. Every Religion Whath something of good, because it. is dizefted to God his cre Wor; and alchopgh God allaws the Christian Rejigion only, 2/Wet other worships which are undertaken for his fake, he doth 5 not alcogether rejeR, and leaveth them not nnrewarded, if ' Aa no.

=, T” = Too GT 354 Of Occult Philosophy. Book I 11 || not with an eternal, yet with a temporal reward , or at least doth punish them less; but he hateth, thundereth against and utterly destroys prophane persons and altogether irreligiong | as his enemies, for their imptery is greater then the others why b follow a false and erroneous Religion : For there is no Re. ) f ligion (faith Lafantizs) fo erroneous, which hath not some- i © what of wisdom in it, by which they may obtain pardon, who Ill * have kepr the chicfest duty of man, if not indeed, yer in inten j tion : But no man can of himself attain to the erue Religion, Wl F ' unless he be taught it of God. All worship therefore, whichis K different from the true Religion, is superitition ; In like man- h ner also that which giveth Divine worship, either ro whomit oughr not, or in that manner which it ought not. Therefore we must _ rake heed least af any. time, by some per. Ml | PGPEIP verse worship of superstition , we be dnerims to the Almighty Ml f* =— - God, and to the holy powers under him;for this would be no: Mt © only wicked, buc an. at molt unworthy of Philosophers ; tt p:rstition therefore although ir be far different from rhe tre ©? Religion, yet it is nor all and wholly rejeRed, because in many things ft is even tolerated, and observed by the chief rulers of be Religion ;

But I call thar superstition especially,which is a cer. rain resemblance of Religion, which for as much as it imitats whatsoever is in Relipion, ' as miracles, Sacraments, rites, ob- b\\ servations and such ike, from whence it gets no small power, and alfo obtains no less strength by the credulity of the operator; for how much a constant credulity can do, we har | spoken in the first book, and is manifestly known to the wlgar. Therefore 4 gp requireth credulity, as Religion faith , seeing conftant 'credulity can do fo preat things, s even to work miracles in opinions and false operations; whols. ever therefore in his Religion, though false, yet beleevetd most strongly that it is true, and elevates his spirit by reason! this his credulity, untill it be assimilated co those spirits who are the chitf leaders of that Reclipion, may wotk those thing which nature and reason discern not;* but*inceedulity and dif fidence doth weaken cvety work not only in faperstition , bit also in true-Religion, and enervates the desired eff even . 0 {8

the most strong experiments. But how supersticion imitateth Religion, these examples declare ; namely when worms and EF locults are excommunicated,that they hurt not the fruits; when WW bcls and Images are baptised and such like; but because the old Magicians and those who were the authors of this art amongst the ancients, - have been Caldeans, Egyptians, Assyrians, Perss. a5 and Arabians, all whoie Religion was perverse and pollated idolatry,we mult very much take heed, least we should mit their errors to war against the grounds of the Catholick WW kligion ; for this were blaiphemous, and subjeR to the curse ; and I also shoull be a blatphemer, it I (should not admonish you of these things, in this science; where soever therefore you (hall inde these things wrizeen by us, know that those things are only related our of other Authors, and not par oat o us for truth; but for a probable conjeQure which sallyed co truth and an Instrution for imitation in those things which are traez; Therefore we ought from their Errors tocolleR the T ruth, which work truly requireth a profound . i Voderst anding, perfeR Piety, and painfull and haborious : Dili- / gence, and also viidom which knoweth out of every Evill to extract Good, and co fit obl:que things unto the right use of those things which it governerh,as concerning this sFugsstine gives us an Example ofa Carpenter to whom Oblique and Complicate things are no less neces]ary and, convenient then the &raight.

Of the three Guides of Religion, which bring «s to the path. of Truth. here are three Guides which bring us even to the paths of truth and which rule all our Religion , in which ir wholly onsilterh, namely Love, Hope and Fayth : for Love is the chaot of the Sou',the most excellent of all things, descending rom the Intelligences above even to the most inferior things. ' 7 Þ $6 It Of Occult Philosophy. Book 11], It congregates and converts our mind into the Divine beauy, preserves us also in alt our works, gives us Events according t our wishes, administreth power co our supplications : xs w: read in Homer, Apollo heard Chrysons prayers because he wy his very great sriend : and some read of CIlary Mardalenn the Gospell, many fins were forgiven her, because the love much ; But hope immoveably hanging on those things it 6. fireth,when it is certain and not wavering,nourisheth the mint and perfeReth ir ; Bur Faith the superior vercue of all ng grounded on humane hRions, but Divine revelations who!k peirceth all things through the whole world, for sceing it & icends from above from the frr{t light, and remains neerestty it,is far more noble and excellent than the arts, sciences ui belicfes arising from inferior things : this being darted int our intelleR by reflexion from the first light, To conclude, faith man is made somewhat the same with the superior po ers and enjoyeth the fame power with them :

Hence Proc saith, As belief which is a credulity, is below science - fot lief which is a true faith, is supersubstancially above all scict and understanding conjoyning us immediately to God; fi Faith is the root of all micackes, by which alone (as theP zonists teltifie) we approach to God, and obtain the Divi power and protection. So we read that Dunie/ escaped th mouths of the Lyons , because he believed on his God. $0 the woman with the bloody iflue saich Christ, thy Faith ha made thee whole;and of the blind man defiring fight, he requ red faith, saying, Do ye believe, that I can open your eyes?

come to pacife your wrath, if you will believe. Therek Linus the Poet lings allrhings are to be beleeved, because things are cafie to God;nothing is impossible ro him, therefor nothing incredible ; therefore we believing those thiny which bclong to Religion, do obrain the vertue of them; when we (ball faile in our Faith, we shall do nothing wo admiration, but of punishment ; As we have an exampk( this in Luke,in these words, Therefore certain of the vagabe Tews, exorcists, took upon them to call, over them which ta | e PII, 4A Mc» mama Book I 11. Of Occult Philosophy. evil spirits in the name of the Lord Jesus, saying,we adjute you by Jesus whom Pax/preacheth; and the evil spirit answered and aid, Jesus I knolv,and Paw! | know Hut who art thou? and the man in whom the evil spirit was, lept on them, and over came them, so that thyy fled our of the house naked and —— 4 4 oY 4 —"—— How by these gaides the soul of man ascendeth up into the Divine nature, and is made 4 Worker of Miracles. Herefore Our mind being pure and divine, inflamed with a religious love, adorned with hope, direRed by faith, laced in . # hight and top of the humane soul, doth atcraRt ie truch, and sudainly comprehend ic & beholdeth all the stal0ns, grounds, causes and sciences of things both natural and nmortal in the divine tturh it self as ir were in a certain glass pf Eccrnity, Hence it comes to pass that we, though Natural, now those things which are above nature, and understand all ings below , and as it were by divine Oracles receive the owledg not only of those things which are,but also of those sat are past and to come, presently, and many years hence ;

oreover not only in Sciences, Arts and Oracles the Under. kaoding Challengeth to it self this divine vertue, bur also re. iyeth this miraculous power in certain things by command co changed : Hence it comes to pass that though we are fraied a natural body, yet we sometimes przdominate over nare, and cause such wonderfull, sodain and dithculr operatins, as that the evil spirits obey us,the [tars are disordered, the venly powers compelted,the Elements made obedient; so evout men and those elevated by these Theologicall vertues, ommand the. Elements, dtive away Fogs, raise the winds, use rain, cure diseases, raise the dead, all which thtags to have en done amongst diverse Nations, Poers and Historians dv "W"z2 and relatc : and that these thinzs may be done, all the ' Aa } tamouselt

Of Occult Philosophy. Book 11] 3 , Hwy 1 {amousest Philosophers, and Theologians do confirme; so the prophets, Apostles, and the rest, were famous by the wonder. full power of God ; therefore we must know, that as by the n.fux of the first agent, is produced ofcentimes something without the cooperation of the middle causes, so also bythe work of Religion alone, may something be done without the application of naturall and Celestiall vertues; bur no manca work by pure Religion atone; unless he be made totally intel. WW w leRuall : But whosoever, without the mixture of other pow. WM gc ers, worketh by Religion alone, if he shall persevere Jong in {WM the work, is s\waKowed up by the Divine power and canng; Wre: live long : But whosoever shall attempt this and not be pur Ww! fied, doth bring upon himself judgement, and is deliveredty {Whi the evil spirit, to be devoured, he RR i. cg 2 = => T hat the knowledge of the true God is necessary for a Alagician and what the old Magicians and Philosophers have thought concerning God. Ecing that the being and operation of all chings, depend ) on, the most high God Creator of all things , tron thence also on the other divine powers, to whom allo is grat: ted a power of fashioning and creating,not principallyindeed brit inftrumentally by vertue of the first Creator (for the be ginning of every thing is the first cause, but what is produced by the second causes, is much more produced by the first, whic 1s the producer of the second causes;

which therefore we cal secondary gods) It is neceflary therefore that every Magitia know that very God, which is the first cause, and Creator all chings ; And also the other gods, or divine powers (whit we call the second causes) and not to be ignorant, with wht adoration,reverence, holy rites conformable to the conditiot of every one, they are to be worsbipped;Whosoever therefore 1ayocates the gods, and doth not confer on them their due he nd

* = ug i, Book I 11. Ot Occult Philosophy. ) 359 nor, rightly distribute to them what beloogs to them, hall 28 neicher enjoy their prefenee, nor any succesfcfull effeR from them. As in Harmony, if one firing be broken, the whole musick jars, and sometimes incurs the bazard of punishment, as it is written of the e£/[yriavs, whom Salmanasar planted in Samaria, because they knew not the customes of the God of the Land, the Lord did fend Lyons amongst them, who slew them, because they were ignorant of the rights of the od of the Land. Now therefore let us see, what the old Magicians and Philosophers thought —_— God; for we read that Ntcocreonte, a tyrant of s, long fince aski who was = sreatest God, the Seravien Oracle ens. him, That he was to be accounted the greatest God, whose head was the Heavens, the Seas his Belly, the Earth his fect, his ears placed in the sky, his eyes the light of the glorious Sun; not much unlike to this,Orphers sang in these verses, | The Heaven's Joves Rojall Palace,he's King, Fountain vertue and God of every thing ; He is Omnipotent, and in bus breast

Earth, water, fire and aire do take their rest. Both night and day, true wisdom With sweet Love, Are all comtain'din thi vast. bulk of J ove. Hu neck_and glorious head if you Wonld see, Behold the Heavens high, and. mnjesty; The glorious rayes of Stars do represent Hys golden locks, and's heads adornament. Brioht Phebus and the Moon, ary thetwo: eyes Of this great Jexe by which all things he-fpaes ; Hu head which predifts eAll, plac'd ith' shie, From which ne noise car: whisper secretly. It pierceth all; his body-vast extends, 5-74 Both far and wide,and knows no bounds nov ends. Of Occult Philosopty. — Book 111, T he spacious Air *s his breast, his wings the Wind, By Which he flies far swifter then the minas Hi belly is our mother earth,who swels Into huge mountains, whom the Ocean fuls | Andcircles; his feet are the rocks and stones Which of thu Globe are the foundations. T hu Jove,wnder the earth conceals all things, And from the depth into the light them brings. = A A_ = = —o cw way oy ws Therefore they thought the whole world to be Zepiter, and truly he hath produced the soul of this world, which contain Ml x eth the world in it self. Hence Sophocles faith, in truth theres but one onely God, who hath made this heaven and this spy cious earth; and Ewrjpides saith, Behold the most high, wh, every where embraceth in his Arms the immensurable hez. ven and earth; believe that he is 7«piter, account him God;anl Ennius the Poet (ings, | |

Behold this bright sublime\svining, Whom all ar (all Fove Therefore the whole world is ?«piter,as Porphyry faith, a cms ture made of all creatures, and a God conltituted of {| gods;bur7#ptter is,fo far as we can understand, from whenceat things are produced, creating all chings by his wisdom, Hen Orphexs (1ngs concerning the Holy word; T here i one God, who all things hath created, Preserves, and over all ts elevated. He only bj our mind t comprehended, eAnd to poor mortals He ne'r ill intended. Besides Whom, there no other is -——— — Andalittle after, He himself is the beginning m'ddle and end, as the ancient Prophets have taught as, co whom God long fince delivered theft things in.ewa tadles; and he calleth him 1n che same verk the only great Creator, and immorcall, Zoroastes likewise in Book ITT. OF Occult Philosophy. his sacred History of the Perstans defineth God thus, God is the first of all those things which suffer neither decay nor corruption, unbegot,never dying, without parts, and most like himself, The author and promoter of all good things, the father of all, most bountifull and wise, the sacred light of justice, the absolutest perfeRion of nature, the contriver, and wiscdom thereof. Aprlerees also describs him to be aKing,the caule, foun. dation nd original beginning of all nature,the supreme begerer of spirits,eternal,the preserver of living creatures, a Father

nd i with propagation, not to be comprehended by time, place or n- WF zny other circumstance, and therefore imaginable to a few, ut- the highcstGod to be cal'd Z»pirer,through whose head Orphe - w ang all chings came into chis lighe, but the other powers he supposeth to be subservient,viz. which are withour God, and separated from him,and are by the Philosophers called the Ministers or Angels of God,and separated intelligences;therefore they say Religious worship to be due to this most high Zupiter 2rd to him only, but to the other Divine powers not to be (ve unless for his sake. al What the Ancient Philosophers have thought concerning the Di \ Ustine and Prophyry testifie,that the P/atonists held three persons in God » the first of which, hey call the father of te world; the second they call the Son and the firlt mind, and dhe is named by Macrobins. The third, the spirit or soul of he world, which /irg:i/ allo from Plato's opinion callech a spirit, when he sings, Within the Spirit nourispeth, the mind Diffs'd through th whole doth in its kind The lump both att, and agitate— Of Occult Philosophy. Book LI Plotings and Philo deliver, that the Son of God, vis. the fist mind or Divine intelleRt floweth from God the Father, even as a word from the speaker or as light from light; from hence it is that he is called both the word and speech, and splendor of God the Father ; for the Divine mrs by ic self, with one only and uninterrupted a understandeth the chiefest good MA without any vicissitude, or mediate knowledge ; he generat.

eth in himself an Issue and Son, who is the full Intelligence, compleat image of himself, and the perfeR pattern of the world, whom our ohn and Mercurivs name the wordor WM A speech; Plato the Son of God the Father;Orphexs,Pallas bon from 7apiters brain, that is, wisdom : This is the most ab(s lute image of God the Father, yet by a certain relation, or some intrinsecall absolute thing, as it were begot and distin guished from the Father, who saith in Ecclesiasticas,I have proceeded from the mouth of the most high, 1 am the fist beggt before all creatures : Famblichas testifierh this Son to be One and the fame God with the Father in Essence, namely calling God, both the Father and Son of himself. Also Afercwmrin Trismegistus in eAsclepins mentioneth the Son of God indi verse places; for he saith my God and Father begat a Mind: work diverse from himself; And elsewhere, unity begets unity, and refle&eth his flagrant love on himself ; and in Pimundr (where he seemeth to prophesie of the Covenant of grace to come, and of the mystery of regeneration) saith,the author Regeneration is the Son of God, the man by the will of the one only God, and also that God is most replenished with the fruicfulness of both sexes. In like manner the /ndian Philose phers affirm, the World to be an. Anima), partly Xascnlineant partly Feminine;and Orphexs allo calleth Nature or the Jovef this world, both the male and female thereof, and that the gods partake of both Sexes. Hence is ic, that in his Hymn&# he thus falutes Minerva, You are indeed both man and w6&: man; and Apwleixs in his book of the world,ont of the Divint ty of Orphezs produceth this verse of Jup:ter,

Jove « beth male and female, immortall, And Virgil speaking of Venws saith, I descend, and the God guiding —— And elsewhere,understanding 79 or Alefo, he saxh Neither was God absent from her praying. WW And7 bulls lings, ] who prophaned have the Diettcs Of Venus great ——— —_ And it is reported that the people of Cacenia wonderfully adored the God Asoox. From this compleat intelligence of supream fecundity his love is produced, binding the intelligence with the mind. And by fo much the more,by how much ir is infaicely more intimate to it self, than other off- springs to their parents. This is the third person, viz. the holy spirit, Jamlichws also brings the oracles of the {ha/dears placing a fatherly power in God, and an Emanation of the intelleR from ie Father, and a fiery love proceeding from Father and Son, | the fame to be God, Hence we read in Plutarch, that the "a. AX _*__ *%,, TA. =. AO Orr of {Gentiles described God to be an intelleRuall and hery spirit, be Wrving no form, but transforming himself into whatsoever he he Wlcaserh,cqualizing himself co all chings; and we read in Dew- > Wh7-omy, Our God is a consuming fire; of whom also Zorood Wheses faith, all things were begot of fire alone; so also Heracliof WF the Ephefian teacheth ; Hence Divine Plato hath placed he FOods habitation in fire, namely understanding the unspeak6 {Wdle splendor of God in himself, and love abont- him+ 10: Welf; and we read in Homer, The Heavens to be the Kingdom ni- Pf 7«piter when he sings,

Jove darkning clouds and reigning in the Skze, Of Occult Philosophy. Book [1l, And the same elsewhere, T he lot of Jove the Heaven is ith aire, y He fits - But «Ether is derived according to the Greek Grammer, Ml © from </£tho, which signifies to Burn, and + Mer spiritns qu Ml - /Ethaer, that is, a burning spirit; And therefore Orphey th calleth the Heaven Pyripnon, that is a fiery breathing place, Wl a! therefore the Father, the Son, and the aimable spirit, which Ml ©0 also fiery,are by the Divines ca'led three Persons; Whom 0M 5 pbess also in his adjurations invocateth with these word, i Heaven I admire thee, thou wise work of the great God; [WI ""' adjure thee, O chou word of the Father, which he first (paz WW when he established the whole world by his wisdom. Hef also confesseth the same things under the names of he Minerva and Bule in hisTheogony,declaring the twofold bin of 7upiter in these words : The first daughter called 7ritai with gray eycs,having equal power with che Father,& pruden Bule,chat is counsel, whichOrphens in the forenamedverses pro nounceth plurally, because of his rwofold Emanacion, fork proceedeth both from Zupiter and Minerva. And Austin hin self in his fourth BookDe Civir. Des doth testifie char Porphy the Platonijt placed three Persons in God; the first he calstk father of the universe,the second, the first mmd,and Iacrobi the Son, the third che soul of che world, which Virgil accol ding to Plato's opinion, calleth a spirir, saying, the spirit with in maintains, Thereforc it is God,as Pax! faith, from whon, in whom, by whom are all things - for from che father as froo a fountain flow ail things, but in the Son az in a pool all thing are placed in cheir Ideas, and by the Holy Ghost are all ching manifelted, and every thing distributed to his proper degr:

Book II. Of Occult Philosophy, What the true and most Orthodux faith is concernins God und tle decreed, that we ought thus to believe and profess thac there is one only traeGod, increate, infinite, omnipotent,eternal Father, Son and Holy Ghost, three persons, coeternall and coequall,of one most simple Efsence,substance and nature. This is the Catholike faith,chis is the Orthodox Religion, this is the Christian ecuth,that we worship one God in Trinity, and Trinity in Unity , neither confounding the persans,nor dividing the substance The Father begar the Son from all eternity and zave him his substance,and nevertheless retained ic himself. The Son also by being begor , received the substance of the Father, but assumed not the proper Person of the Father; for the Father translated it not-into-the Son; for they are both. of one and the same substance, bur of diverse persons. This Son also {though he be coeternall with che Father, and begat of the substance of the Father before the world, yet notwithstanding was born into the world out of the substance of a Virgin, and his name was called Jess, perfeRt God, perfeR man, of a reasonable soul and humane flesh, who -1n all things was man, sin excepted. Therefore. it is necessary, that we beleeve, at our Lord ess Christ the Son of God, is God and man, ne person, two natures, God begor before the world withut a mother, man born into the world, without x father, from apure Virgin, both before and afrer his birth; he suffered on he Cross, and dyed, but on the Crofs restored life, and detroyed death by his death; he was buried and descended into tell, but brought forch che souls of the Fathers from hell, and ole again by his own power;the third day he ascended into the eavens,& sent his spirit the Comforter,& (hall come roJudge quick and the dead ; and at his coming all men (hall rise a-

an in their flesb,and shall give an account of their works; this Ti 5 wn -— Q_”Q" who” a— — 53S ws 7” 21S TT” OS © tc” < ce” C5 cm ww” & on 2 a 2 Of Occult Philosophy. Book 11] the true faith, concerning which if any man doubt, and ng firmely believe, he -is far from che hope of eternall life an( " salvation, £ Of Divine emanations, Which the HebreWs call Numerating, others attributes, The gentiles gods and Dieties; and of th ren Sephiroths and ten most sacr.d names of God which ru them, and the interpretation of them. OD himself, though he be Trinity in persons, yet isbt one only simple peace; notwithstanding we doubt ng but that there are in him many Divine powers, which as beam flow from him, which thePhilosophers of theGentiles cal pod the Hebrew masters numerations,we name Attributes; as wil dom which Orphexs cals Palla;; understanding,which he Mr cary ; The conception of the Form, which he Sarzrs ; The ProduRtive power, which he Neprane ; the secret nature things, which he no ; Love which he YVenxs; pure life, whid he the Swx or Apollo, The matter of the whole world, calleth Pay; the soul, as it ingendereth things below, cov templateth things above, and retraRteth its self into ic self. honored with three names,viz. Mari, Neptune and Ocem, and more of this kind, of which he lings elsewhere,

Plato axd Jupiter, and Phebus, are one; But Why do we speak twice ? God s one alone, And'of the same Valerins Soranus sang, Omnipotent Jove the God and King of Kings, The Father of the gods, One, yet all things. Therefore the most prudent Theologians of the Gentiles dil worship the One God, under diverse names and ponen ye iverk Book I IT. Of Occult Philosophy. 36> diverse sexes ; whom as Pliny saith, Fraile and weak morcaliy hath digested unto more, being mindfull of his one frailcy, that every man might worship that portion which he cspecially wanteth ; so those who had need of faith invocated 1rpiter; they that wanted providence, Apo/lo;wisdom, IMinerwas; and so as they wanted other things, they invocated other powers. Hence arose that great variety of Dictics, by reason of the many and diverse distribution of graces; but God is one,trom hom all chings. Therefore Apwleins in his book De mwnda yet he 1s named by diverse names for the multitude of [pecies, y whose variety he is made of many shapes; and Aarcis arro in his book of the worship of God, taith, As all souls are duced to the one soul of the world or universe, so are all che nds referred to /zpiter, who is the same God, worshipped nder diverse names. Therefore it is meet to know the icofivle roprieties, and perfeRly co intel[:Rualize them by che way f more secret Analogy ;

whosoever understandeth truly the mnes of Orphexs and the old Magicians, thall find thar chey fer not from the Cabalisticall secrets and Orthodox traditt1s; for whom Orphens cals Curets and unpolluted gods, Dig16ssnames Powers; the Cabalists appropriate them ro che neration Pahad, that is to the Divine fear : 1o that which is nloph in the Cabala,Orpheas callech Might;and 7 yphon is the ne with Orptexs, 3S Zamael inthe Cabalaz but the IHecy2s of the Hebrews, the most learned in Divine things, have ceived the ten principal names of God, as certain Divine wers, or as it were members of God, which by ten numerans which chey. call Sephiroth as it were veltiments, instri = ents or examplars of the Archecype,have an influence on all ings created,through the high things, even to che lowest, yer 2 certain order; for first and immediately chey have intluc 0n the nine orders of Angels, and quire of blessed souls, {by them into the Celestiall Spheres, Plancts and men, by which * ephiroþ every thing then receiverh power anc ver= :The first of these is the name Ehbeia,the name of the Divine

cocnce ;his numeration is called C ether,which is interpreted a Crown, aa 0 YT 3&9 GDP ch © &\* 5 "&" ww AS os Of Occult Philosophy. Book [1]: Crown or Diadem, and signifieth the most (imple Effence of the Divinity, and ir is called that which the eye fseeth not, and is attributed ro God the Father, and hath his influence by the order of Seraphinps, or asthe Hebrewscall rhem Haioth Ha. cadesch, that is creatures of holiness, and then by the pr; mum mobile, bestows the gift of being to all things, filling the whole Universe both through che circamference and center, whose particular intelligence ts called Aerartron, that is, the prince of faces, whose duty it is to bring others to the face of the prince; and by him the Lord spake to Aoses. The second name is od or Tetragrammaton joyned with /od;his numerat. on is Hochma, that is wisdom, and (ignifieth the Divinity fal of 1dea's , and the first veces Jang is attributed to the & and hath his influence by the order of Cherubins, or that Hebrews call Orphanim, that is, forms or wheels; and frox thence into the starry Heaven, where he fabricateth sos figures as he hath /deas in himself, and distinguisheth the wy haos of the creatures, by a particular Intelligence called z1ell, who was the ruler. of eAdam. The thid name 15calt Tetrogrammaton Elohim; his numeration is named Prina, providence and understanding, and signifies remission, qui ness, the 7«bilee , penitentiall conversion, a great Trump redemption of the world, and the life of the world to c it is attributed co the Holy Spirit, and hath his influence byt order of the thrones,or which the Hebrews call Ar alim,thi ]reat Angels mighty and strong,and from thence by the spit of Saturn administreth form to the unsettled matcer, wh particular intelligence is Zaphchiel, the ruler of Noah, and nother intelligence named 7ophrel the ruler of Sem;

and tit are three supream and highest numerations as it were seas the Divine persons, by whose commands all things are but are executed by the other seven, which arc therefore c the numerations framing. Therefore the fourth name! whose numeration is Hesed, which is Clemence or goods and sipnifieth grace, mercy, piety, magnificence, the {ce and right hand, and hath his influx by the order of the Doll nations, Which the Hebrews call Ha/malim, and fo thi

Book [I]. Of Occult Phulosopby. the sphere of Izpiter fa(hioning the Images of bodyes,bestory - - ing clemency and pacifying justice on all; his particulzr intels gence is Zadkzell the ruler of eAbraham: The first name is lohim Gibor. that is,the mighty God, punilhing the (19s of the jicked; and his numeration is called Gebarich, which ts to say, wer, gravity, fortitude, security, judgement, punishing b lughter and war : and it is applyed to the Tribunall of God, she girdle, the sword and ictt hand of God; it isallocalled Pabad,which is fear and hath his influence throw the order of wowers which the Hebrews call Serephirs, and from thence hrough the sphere of Mars, to whom belongs forcitude, war, ligion,ir draweth forth the Elements;and his particular in- lligence is Camael, the ruler of Semsox ; The [xt name is bha, or a name of four letters, joyned: with Vandahat, his meration is Tiphereth, that is apparel, beauty, glory. pleare, and (ignifiech the tree of lite,, and hath his influence uzh the order of vertues, which che- Hebrews call A74/4m, that is Angels into the spere of the Sun, giving bright- {and life ro.it, and from. thence. producing mecttals ; his icular ingelligence is Raphael, who'was the Ruler of 1/aat

| Toby the younger, and the Angel Pele/, ruler of Jacob. seventh name is T etregrammaton Sabaoth, or eAdonai Saþ;that is the God of holts;and his numeration is Nezab,that wumph and viQory; the right Columne is applyed to it, and tnifies the eternity and justice of a revenging God; it hath influence through the order of principalities, whom the brews call E/ohim, that is Gods, 1nto the sphere of YVexrs, zeal and love of righteousness, and produceth vege- ks; his Intelligence is Haniet and the Angel Cervie/, the 1 of David ; The,gighth is called also Efbim S4baoth, i<is also interpreted..the God of Hoasts, not of war and ice, but of piety and agreement ; for this name fignifh . Wooth, and precedeth his Army ; the numeration' of this Wlled Hod, which is interpreted both praise,confeslon, hoand famonsness. The lefc column is attribured ro i6ir hath menge through the .order of the Archangels, which the rews call Bew-Elobins, that is the sons of God, into the | B b $ sphere "370 Of Occult Philosophy. ; Book 11] Supm—_— — > — sphere of Mercury, and gives elegancy and consonancy ( speech and produceth living creatures; his intelligence is 44; chael, who was the ruler of Sa/omon ; The ninth name ig cl. ed Sadai, that is Omnipotent, satisfying all, and E/has, which the living God; his numeration is /esod,that is foundation, a signitieth a good understanding, a Covenant, redemption a r<{t, and hath his influence through che order of Anyels,wha the Febrews name Cherabim,into the sphere of the Moon sing the increase and decrease of all things, and taketh cared the geny|, and keepers of men, and difciburech them;

his) telligence is Gabriel, who was the keeper of oseph, Joi and Daxzel ; The tenth name is «Adonai Melech, that is Lo and King; his numeration is falchuth, that is, Kingdomu Empire, & (ignifieth a Church, Temple of God,and a Gatez hath his influence through the orderof Animastich,viz.of b ed souls, which by the Hebrews is called 1//im, that is Nodly Lords and Princes; they are inferior to the Hierarchies, have their influence on the sons of men, and give knowleg and the wonderfull anderstanding of things, also indultry prophesie; and the soul of Messiah is president amonglt the or (as others say.) the intelligence Aetatrron, which is cal

the first Creature, or the sou) of the world, and was the ri of Moses, Of the Divine xames, and their power and wertur. OD hiraself chough(be be only'one in Essence, ye: Mii, 'F diverse.names, which expound not his diverse Eflencts Dieties,. but.certain propricties flowing from him , oy names he doth pour down, asit were by certain Conduits us and all his creatures many benefits and diverse gifts; te theie Names we have above described, which also Hrerom koneth'up to Alarcells, Dionysens reckotitth bp fourtyh names of God and Christ. The Jecubales of the Heb Book I I. Of Occult Philosophy. from 2 certain text of Exodss,derive seventy two names,both of the Angels and of God, which they call che name of seyentwo letters, and Schemhbamphores, that is, the exposicory; but others proceeding furcher, our of all places of che vScrip. redo infer so many names of God as the number of those names is : bur, what they (ignihe is altogether unknown to us: From these therefore, belides those which we have reckoned pp before, is the name of che Divine Essence Eheia 7 18, which Plato translates 3, from hence they call God 7332, 0+ thers * @7 that is the being Hu NT is another name revealed to Esa, signifying the Abyfe of the Godhead, which che Sreeks translate =v73r, the Latins, himself the same. E/ch WR $2nother name received from Moses which soundeth ie,and xe name of God Na NR) is to be invovyaced in percurvations id croubles.

There is also the name [ahi andthe name Elon Wy and the name Aacom DP1n, the name {aphs DD, the ame /»n0n[J\! & che name Emerth MAN whica is interpreted ruth, and is the seal of God; and there are rwo other names Zur VS and Aben J2N both of them s1gnifie a solid work,and ne of them express the Father - wich. the Son ; and many nore names have we placed above ia the scale of numbers;and any names of God and the Angels are extrated our of the ly Scriprures by the Cabalilticall calculation, Notarian and imecrian arts, where many words retrated by certain of heir letters make up one name, or one name dispersed by each f its letters signifiech or-rendreth more. Somtimes they are thered from the heads of words, as the name Ag/a N?18 vm this verie of the Holy Scripcure 19718 DW? Wl TMX ut is the mighty God forever; in like manner the name [aig N' from this verse IR TTY 3309 R777” that 18 +-0d our 0dis one God;in like manner the name [ava NIN) from chis tle Mx PI MR that is Iet there be a light, & there was pht;in lixe maner the name Ararira NIV INN trom this veric RNYTVTDN TV) WR) N1NTR WNT TN IXN that its one inciple of his unity, One beginning ot tus ladividuaiicy his B b 2 ViClili®

Of Occult Philosophy. Book [1] cifficude is one thing,and this name Hac.tha RaPT is extrateg from this verse R\N FO2w. PM the holy and blefled one; bke maner this nameesu W? is found in the heads of thele tyy verses, viz. 19:79 wag? that is, untill the Messiah thy come, and the other verse M2 [i3? that 1s, his namey, bides cill che end, Thus also is the name Amen [DR extrafted from this verse JN) TD JIN that is the Lord the faithful King; sometimes these names are extracted from. the end words,as the same name Ames, from this verle DYWHN 18 that is, the wicked not so, but the letters are transposcd; { by the finall letters of this verse 373OW MD)? that 15, tone what ? or what is his name? is found the name 7 etragraw 9-t0n;in all these a letter is put for a word, and a letterey trated from a word, either from the beginning, end, or wher yon please; and sometimes these riames are extraRed fromil the letters, one by one, even as those seventy rwo names God are extracted from those three verses of Exodns begit ning from these three words, BNA "YD?? the fiillt and lit veries being written from the right co the lefr, bur the middk contrarywie-from the left to-che right, as we (hall (hew h after; and so sometimes a word is exrraRted from a word, ont name from a name, by the transposicion of setters, as Il 2129 from 1/mah 112W?

and Michael N21) from 'O8Y Malachi. But sometimes by changing of the Alphabeth,whi the Cabalists call Ziruph FP IL so from the nam+ Teryoore maton 21557 are drawn foith YAY9 uz Paz I'59 K sometimes also by reason of the equality of numbers,names it changed,as Metattron W299 for Sadas V2 for byrhi them make three hundred and fourteen, fo ras +2414 and: SR are equall in number, tor both make thirey ons. An these are the hidden secrets conceriing which it 1s most 08 fcule rojudge , and to deliver a perfe& icience; neither Cl they be understood and raughr in any other languaze exct the Hebrew; bur sceing the names of God / as | aro faith! Craty/zs are highly eltcemed of the Farbarians, who had tit from God , without the which we can by no means peice! the true words and names by which God is called, ther

fore concerning these we can say no; mare, but thole things which God out of his goodnels hath revealed ro us; for they are the mylteries and conveyances of Gods vmnipotency, nor from men , nor yet from Angels, but insticured and firmly e. stabiished by che most h1gh God, after a cercain manner, with animmovable number and figure of CharaQters, and breath forth the harmony of the Godhead, being coniecrated by the Divine asliltance ; therefore the creatures above fear them, those below eremblz at chem, the Angels reverence, the de» vils are affrighted, every creature doth honor, and every Religicn adore them; the religious observation whereof, and derout invocation with fear ard trembling dothyeeld us great rertue, and even deifies the union, and gives a power to work wonderfull things above nature : Therefore wee may not for any reason whatsoever, change_them ; therefore Origen commandeth that they be kepr without corruption in their own CharaRters; and Zoroastes allo forbiddeth the changing ffbarbarous and old words;tor as Plato (aith in Craty/as, All Divine words or names, have proceeded either from the gods ist,or from antiquity, whose beginning is hardly known, or 0m the Barbarians : 7Zamblicas in like manner adviseth, that y may not be translated out of their own language into aother; for, saith he, they keep not the same force being tranted into another rongue : Therefore these names of God r the most fir and powerfull means of reconciling and uning man with God, as we read in Exodxs, in*every place in hich mention is made of my name, 1 will be with thee, and less thee;

and in the book of Numbers, the Lord faith, I will Ju: my name upon the sons of //r4c/ and 1 w1iil bless them : lerefore Divine Plato in Cratylus & in Phileb645 commandto reverence the names of G0d more than the Images or aucs of the gods : for there is a more exprels Image and wer of God, reserved in the faculty of the mind, cipecially tbeinspired from above, than in the works of mens hands; herclore 1zcred words have not their power in Magicall 0- *tons, from themselves, as they are words, but from the Wit Divine powers working by them 1n the minds of those B b 3 who

CESS wEF R9 waw=x a—— . ft a RNJI-w qc, co. fo Ss pr Sn PS, == Of Occult Philosophy. Book IT, who by faith adhere to them; by which words the secret po. er of God as it were through Conduite pipes,istransmitedin. to them, who have ers purged by faith, and by most pure conversation and invocation of the divine names are made the habitation of God,and capable of these divine influences;why. soever therefore useth rightly these words or names of God with that purity of mind, in that manner and order, as they were delivered, hall both obtain and do many wonderfull things, a5 we read of Aedea. Most pleasant sleep she caur'd, Woras thrice she [pake, The Seas appeas'd, and soon their fwry brake. Which the Ancient. DoRors of the Hebrews have especial observed, who were wont to do many wondertull thingshy words; the Pythagoriens also have thewed, how to cure ven wonderfully thc dif-ates both of body and mind, withcertain words; we read alio,chat Orphers,being one of the Argy nauts div2rted a most tierce storm by certain words ; in lik manner that eApo/ionms, by certain words whispered raised up a dead maide at Rome ; and Philostratus reportetd thac tome did by certain words call up Achilles Gholt ; an P awsanias relates, that in Lydia in the Cities of Hiero-(e/aru and Hypepzs, were ewo temples consecrated ro the Godd:! whom they called Persica,in both of which when divine (ervi was ended, a cercain Magitian, after he had laid dry wood 1p on the Alcar, and in his native language had sang Hymnes.ani pronounced certain bacbarous words, out of a book which be held in his hand presently the dry wood,no hre being put toi!

was seen to be kindled, and burn most clearly. Allo Serenns Si monicss delivereth amongst the precepts of Physick, that if chi name Avracadabra be written, as ts here expressed, wiz. dim nishing lecter after letter backward, from the last co the in! it wil! cure the Hemirricean Feaver or any other, if the (hee! of paper or parchment be hanzed about the necx, and the dib ealc iwill by little and little decline and piss away,

ook 11l. = Of Occult Philosophy. Of Occult Philosophy. Book I1] 5 OR But Rabbai Hama in his book of speculation delivereth x sacred seal more efficacious againk any diseases of man, or any eriefes wharsocver, in whose forclide ase the four square names of God, so subordinated to one another in a square, that from the highest rothe lowest chose most holy names 0 seales of the Godhead do artfe, whose tntentton is 1n{cribed in the circumferentiall circle, but on the backside is inscribed the seven lettered name Araricha,and his interpretation is written about,-z. the verse from which it 1s extracted, even as you se: it here described. | Book III. Of Occult Philosophy. © But all must be done in most pure gold, or Virgin Parchment, pare,clean and unspotted, also with Jnke made for this purpose, of the smoak of consecrated wax lights, or incense, and holy water; The aQor must be purified and cleansed by facrifce, and have an infallible hope, a constant faith and his mind lifted up ro the most high God, if he would surely obtain this Divingpower. In like manner against the aftrightments and mischief of evil spiritsand men, and what davgers soever, either of journey, waters, enemies, arms, in the manner as is above said, these CharaRers on the one st1de 1119 and these on the back fide NIQ8 which are the beginnings and ends of the ve first verses of Genesis, and representation of the creation of he world; and by this Ligacare they fay- that a man shall be ree from all mischiefes, if fo be that he firmly beleevethin

od the creator of all things. Of Occult Philosophy. Book 11] Bl , wad 4; In the fore part. In the hinder part | —"— ih —_— = os @ © © =» Neither let any distrust or wonder,that sacred words, applye outwardly can do very much, seeing by them the Almighy God made the heavens and the earth; and further, by exper. ence it is found as saith Rab Costa Ber: Luca, that many thing not having Physicall vertues do very much, As for*exampl;, Ml 0 the finger of an abortive childhanged on the neck of a woma hindreth conception,so long as it remaineth there ; Moreoret that in diverse sacred words and names of God, there is prex f and Divine power, which worketh miracles, Zoroastes, Or phens, Jamblicus, Synesins, Alchinaxs, and all the famous Phi Wl © losophers testifie ; and eArtephins both a Magician and Phily Wi '" sopher hath written a peculiar book concerning the vertue oi V! words and CharaRers. Origen not inferior to the famoulel Philosophers, doth maintain against Cel/#s, that there dot ly hid wonderfull vertue in certain Divine names, and inthe book of 7«4ges the Lord saith, my name which is Pele XY signifieth wich us, a worker of miracles, or causing wonders but the true name of God is known neither to men nor to Atgels, but to God alone, neither shall it be manifested (astht holy Striptures testifie) before the Will of God be fulfilled;

Notwithstanding God hath other names amongst the Angel others amongst us men; for there is no name of God amongstu (as Moses the Egyptian faith) which is not taken from hs works, and signifieth with participation, besides the name Tt tragrammaton , Which is holy, signifying the substance of the Creator in a pure signification, in which no other thing! partaker wich God the Creator; therefore it is called the & parated name,which is written and not read, neither is ite pressed by us, but named, and fignifieth the second bo : Idbome,

( J I y q t t 1 P' f y i l | t / 5 | x v Book III. OfFOccult Philosophy. Idiome,which is of God, and perhaps of Angels. In like mannerthe Angels have their name am«ngst themselves, and in their Idiome, Which Pax/calleth the rongue of Angels, concerning which we have very little knowledge with us, but all their other names are taken trom their offices and operations, which have not so great efficacy, and therefore the Magicians call them by their true names,namely the heavenly ones, which we contained in the holy Bible. Of the influence of the divine names through all the middle causes into the/e inferior things, H E most high Creator and first cause,although he ruleth and di\poseth all things, yer distributeth the care of execution to diverse Ministers, both good, and bad, which 70h» inthe Revelations cals assisting, and destroying Angels : of which the prophet sings cl{where ;. The Angel of the Lord rcmains in the presence of them that fear him, that he may preserve them : and cl{where he describes immissions by evill Angels. Now whatsoever God. doth by Angels, as by ministers, the same doth he by heavens, Stars, bur as it. were by insiruments, that after this manner all chings might work together to serve him, that as every part of Heaven, and every Star doth discern every corner or place of the earth, and time, species and Individuail :

so 1c 1s fit that the Angelical vercue of thac part and Star fhovuld be applyed to chem, viz. place,time, and species. Whence A«stin in his book of questions, faich, Eery visible thing in this wor'd, hath an Angelicall pow. erappointed for ic :. Hence Origen on the book of Nunbers saith, the world hath need of Angels.that may rule the Arinies of the earth, Kingdoms, provinces, men, bcaits, the nativity, and progress of living creatures, shrubs, plants, ard oth: r. thinge,, viving them that vercue which :s said to be 1n them, com an occult propriety; much more need 1s there ot Angels nat

Of Occult Philosophy. Book [II that may rule holy works, vertues and men, as they who al. waies see the face of the molt high father, and can guide men in the right path, and also even the lealt ching to this place, a; fit members of this world in which God as the chief pre. sidenr, dwelleth, molt sweetly dispoling all things, not being contained, or circumscribed, but containing all things, as 7oþy in the Revelations describeth that heavenly City, whole twelye S4tes are guarded with twelve Angels, infusing on them what they receive from the Divine name,twelve times revolved;and in the foundations of that City the names of the twelve Apo. stles, and the Lamb ; for as in the Law , in the stones of the Ephod and foundations of the Holy City described by Ezekiel, were written the names of the tribes of 7/rael, and the name of four letters did predominate over them; so in the Gospel, the names of the Apostles are written in the {tones of the foundation of rhe heavenly Ciry, which stones stand for the tribes of 1/-ae/ in the Church, over which the name of the Lamb hath influence, that is, the name of Fes#s , in which is4l the vertue of the four lettered name ; feeing that Jehovah the Father hath given him all chings : Therefore the Heavens teceive from the Angels,that which they dart down;but the An: oels from the great name of God and 7e/* , the vertue where: of is first in God, afterward diffused into these ewelve and (even Angels, by whom it is extended into the twelve (igns, and into the seven planets, and consequently into all the other Ministers and instruments of Coda bs etinitely,

lars be 44 hy Hence Christ saith, Whatlsoever you fhall ask the Father in my name, he will give you; and-after his resurreRion saith, In my name they shall cast out devils, and do as followeth ; fo that the name of four letters 1s no further neceflary,the whole ver- | tue thereof being translated into the name Fe/7rs, tn which on- ly miracles are done;neither is there any other (as Perer lauh) under heaven given unto men, by which they can be saved,but that; but let usnor think, that by naming 7e/#s prophanely, - as the namic of a certain man,we can do miracles by vertue of it: but we must 1nyocate it in the holy Spirit, with a pure mind and a fervent ipirit, that we may obtaia those things whicn Book IIT. Of Occult Philosophy. which are promised us in him; especially knowledge going before, without which there is no hearing of us, according to that of the Prophet , I will hear him because he hath known my name ; Hence at this time no favor can be drawn from the heavens , unless che authority, favor and consent of the name 7es# intervene; Hence the Hebrews and- Cabalists most skilfull in the Divine names, can work nothing after Christ by those old names, as their fathers have done long fince; and now it is by experience confirmed, that no devil nor

ower of Hell, which vex and trouble men, can resist this name, but will they , nillrkey, bow the knee and obey, when the name Fes# by a due pronunciation is proposed ro them to de worshipped, and they fear nor only the name but also the Cross , the seal thereof; and not only the knees of earthly, heavenly, and hellith creatures are bowed, but alfo Insenfible things do reverence it, and all tremble at his beck, when from a fairhfull heart and a true mouth the name 7esz is pronounced, and pure hands imprint the salutiferous (ign of the Cross : neither truly doth Christ fay in vain to his Difciples, Ih my name they shaMl cast out Devils, &c. unless there were a certain vertue expressed in that name over divels and sick folk,serpents,and persons,and tongues, and {o forth, seeing the power which this name hath, is both from the vertue of God the instirutor,and also from the vertue of him who is expressed by this name, and from a power implanetd in the very word. Hence is it that secing every creature feareth and reverenceth the name of him who hath made ir, sometimes even wicked and ungodly men, if so be they believe the invocation ot Divine names of this kind, do bind devils, aud operate certain ther great things,

382 Of Occult Philosophy. "Sas I Of the members of God , and of their influence on our men. bers. VV E read in diverse places of the holy Scripture, of di- verse members of God, and ornaments; bur by the members of God, are understood manifold powers, most sin. ply abiding in God himself, distinguished amongst themselyes by the sacred names of God; but-the garments of God and Ornaments, are as it were-certain wayes and relations, or Emanations or conduit Pipes, by the which he diffuseth hin. self; the hemmes of which as oft as our mind shall touch often the Divine power of some member goeth forth, even 7e/ws cryed our, concerning the woman with the bloody Issu, Some body hath touched me, for I perceive vertue to go forth from me:These members therefore inGod are like ro ours;bu the Idea's and exemplars of our members , to the which if ve rightly conform our mmbers, then being translated intotk same Image,we are made the true sons of God,& like to God, doing and working the works of God : therefore concerning the members of God, many things are drawn forth out of the | Scriptures; for we read of his head in the Canticles ; Thy head as Carmel, and the locks of thy head as the purpk a King ; but this Carmel signifieth not that mountain inthe Sea coast of Syria, but a little creature, which #gendreth the purple.

Allo- of his eyes, eyelids and ears, we readin th P/almes, the eyes of the Lord on the Juit, and his cars ro ther prayers, his eyes look towards the poor, and his eyclidsenquire after the sons of men : also of his mouth,tast, throat,lips and teeth, we read in Esay, Thou hast not enquired at ny mouth; and inthe articles, Thy throat as the best winefot my beloved,that gocth down sweetly,canfing the lips of thok that are asleep to speak; there are alsoNostrils,by the which(# we often fir.d in the Law ) he smclleth the sacrihces for a (wet! odour ; he hath shoulders, armes, hands, and fingers, "_ whis

BookIll, Of Occult Philosophy. which we read in E/ay; the government is laid upon his shoulders; ro whom is the Arm of rhe Lord revealed? and the kingly Prophet singeth, thy hands O Lord have made me and fafvioned me, and I will behold the heavens, the work of thy fingers; he hath also a right and left hand; hence the P/almist saith, The Lord faith to my Lord, (ic at my right hand : and of the left we read, in the Gospel, on which che damned (hall be placed at the last day : further we read of the hearr,breast, back, and back parts of God;as in the book of Kings, thar God found Davida man according to his own heart; we have also in the Gospel his breast upon which the Disciple Aleeping conceived divine mylteries ; and che | Plalmi/} describerh his back, in the paleness of gold ; and he himself saich in Zeremiah, I will (hew my back and not my face in the day of cheir perdition, and he faith to Moses, Thou shale see my back parts ; of his feet the P/al/mist also saith, Darkness under his feet, and inGeresis he is said to walk to the South, In like manner also we read of the garments, and ornaments of God, as with the P/al/mss?, the Lord hath reigned, he hath put on beauty, cloathed with light as with a garment;

and elswhere , Thou hast pur on comliness and beauty; The Abysle as a garment and hiscloathing; and in Ezekzel, the Lord speaketh,saying, I spread my garment over thee and corered thy nakedness; moreover alto we read of the rod,Staffe, Sword and Buckler of God, as in the P/a/mist, Thy rod and thy staffe, they have comforted me; his truth hath compassed thee abour as with 4 shicld;and in Deatreonomy we read of the lword of his glory ; and very many of this sort the sacred word declares to us; from which members and Divine ornaments, there is no doubt, bur that our members and al things about us, and all our works,are both ruled direQted, preserved, governed, 'and also censured, as the prophet saith, He hach put my foot upon a rock, and direfed my goings; and elswhere he aich, Blefsed-be the Lord my God, who teacherh my hand towar, and my fingers to fight; and of his mouth he saith, the Lord hath put a new song irito my mouth; and elsewhere our

vviour saith, I will give you a mouth and wisdom ; and hem | air Of Occult Philosophy. Book T7 hair he saith, an hair of your head shall not perish; and in ang. ther place, the hairs of your head are numbred; for the Al. mighty God leeing be wouy'd have us to be his Images and like to himself, hath framed members, Jimbs, and figures after mz ny wayes laid oper. in us, according to the (imilitude of his hidden vertnes, as it were signs keeping the fame order and propottion to them: v.icrce the MMecnbals of the Hebrews lay, that if a man capa'>!: of the Divine influence do make any member of his body clc4n and free from filchinefs, thenir becometh Had:tale and proper seat of the secret 1:1mb of God, and of the vertue to the which the same name 1s a'crided : þy that if thac member want any thing , the name bring inygcated, whence it dependeth; it is presently heard <ftectually, according to that, I will hear him, because he hath known my name;and these are the great and hidden mysteries,concerning which it is not lawfull co publish more, Of theGods of the gentiles, and souls of the Celestial bodies, au What places were consecrated in times past, and to whe Dieties:

He Philosophers have maintained , as we: have shewed before, that the Heavens and Stars are Divine Animals ang their souls intelleRuall,parcicipating of the Divine mind; and they averre, that some separated substances are superior, others inferior to them,as it were governing and serving, whid they call intelligences and Angels; mareover Plato himelf aftirmed, that Celeltiall souls are not confined to their bodies, as our souls to our bodies, but to be, where they will, and also that they rejoyce in the vision of God, and without any labor or pains do rule and move their- bodies, and together in moving them. do easily govera these inferior things ; therefore they ofrea called the souls of this kind, Gods, and apPoimed Divine honors for them, and dedicated prayers _ sacrinces Book [1 E Of Occult Philosophy. 4.7 acrifices to them, and did worship them with Divine worship, and these are the gods to the which all people are attributed, concerning which Loses commanded in Deuteronomy, saying, least perchance your eyes being lifted up to Heayen, thou shouldest see the Sun, the Moon, and all the Stars of Heaven, and being turned back shouldest adore and worship them, co which all the Nations are subjeRed, which are unWE der the Heaven ; but the Lord Zehowah hath tiken and brought WH you forth from the furnace of Egype,that thou (houldest be an MW Hereditary people to bimself.and in the same book chap.

17.he WW callech che Sun, Moon, & StarsGods;and the DoRors of the HeWH brews upon that place of Genesis where it is said,that Abrahans "WH cave gifts to the {ons of the concubines,viz.Shemotb, Ste/toma, WE that is strange names, bur left 7/acc heir of all that he possessed, WM fy, chat the sons of the concubines werenot in the blessing of eAbraham, given to Fehovah the most highcreator, but to strange gods and dieties,but that //ac and his seed were given tothe 0mnipotent Fehovah, and in no part to any strange Di. eties;therefore they are upbraided in Deatornomy,becaule they served strange ,gods, and worshipped them they knew not, and to whom they were not given; and also Fosbua Nave. afWH cer that che people were brought into the land of promise, WE their enemies overcome, and the lots of the possessions of 1/- re diltributed, gave the people leave to choose that God whom they would worship, saying, leave is given you this day to,.chooke whom you will | especially serve, "whether the gods which your fathers served in Ase/opotam1a, or the g0ds of. the. mnorites, whose land you inhabite; bur the ople answered, we will serve the Lord Fehovah,and he shall oo ed : Fosbua faid to them, ye cannot do it, for the ord ehozah is bply,, strong, and jealous; bur: the people perscvering .-©0 serve fehovab; he faith to them, ye are witnesses, your selves, that ye have chosen for your selves the Lord, to serve him ; take away therefore strange gods ' out of the midit of you, and incline your hearts to the Lord " If God of //-ae/; and he erated a greac stone: saying, this stone (halbe for a witness, lealt perhaps afcerwards ye will deny and Cc lye

Of Occult Philosophy. Book 11l, Þ —_— lye to the Lord your God; therefore the other gods,to which i ' the other Nations were given, were the Sun, Moon,twely, - Signs, and other Celestiall bodies, and Divine fabricks, yer not as they were bodies, but as the soul adhereth to them, and the whole Ailitia of Heaven, which 7eremy cals the queenof Ml 5c Heaven, that is the power by which the Heaven is governed, I viz. the soul of the world , of which Zeremy faith, The son Ml eather sticks, and part thereof maketh a fire, and the women ssl #* mingle oyl, that they might- make a cake for the Queen {MW © of heaven, neither was the worship of Dox/:a, to this Queen il and other Celestiall souls prohibited them, but of Latria on. MG! ly, which they that gave, are reproved of the Lord; but the {M7 name of these souls or Gods, we have before declared ; bu MW '! to what Regions , People, and Cities they were ascribed u |MW** proper and tutelar.gods ; Origen, Tertullian, Apnleins, D. e#dorus, and very many other historians, partly relate to w: Therefore all people worshipped their gods with their proper ceremonies; The Beotians, Amphiarns; The Africans, Mopsm the Egyptians, Ofiru, and Isis; the Ethiopians, who inhabit CMero, Jupiter and Bacchus; The Arabians; Bacchus and V- »#s ; the SYthians, Minerva; the Naxcratians, $ raps ; the Syrians, Atargates ; the Arabians, Diaphares ; the Africa: Celestus ; the Nornians, T ibelenxs : In Italy also by the fret Cities consecration, Delventivs, was the God of the C menrfians, Viridianuolt the N arvensians, Ancharia of the Af culans , Narfia of the Volfians, Valentia of the Otriculas Nortia of the Sutrinians, Curie of the Phaliscians ; theb especially were famous. The Latians did adore with lh

est worship, Mars; The Egyptians, Ifir;the Moors, the Macadenians , Cabrixs; the Carthiginians, Oftan; Latines, Faunnezthe Romans, Lmirinus; the Sabivies , Saugi; the eAthenians, Minerva; Samos,F1uno; Paphos Yenus; Lemn.W-! Vulcan; Naxos, Bacchus; Delphos, Apollo; and as Ovidsinged if his Fasts, | Athens do Pallas; Crete, Dian” implore., | The Tlend Lemnos Vulcan doth adore. _ The Spartans, Jung —— "Rh Book I LI. Of Occult Philosophy. The {arthagtzians and Leucadians did worship Saturn;Cyere, Pyreus, Homole, Ida, Elis and Lybia, Jupiter, where was his Oracle: Epirus, Latium, Gnidus, Lycia, Pisa, Macedonia Mars; The Thermodoxians, Scythians, and Thracia, the Sun; the Scythians did worship onely one God, sacrificing an horse to him; the same also the Helopolitans, and eAshrians did worship ; and under the name of Apollo, the Rhodians, Hyper. boreans and A1ilefians;and the mountains Parnassus, Phastns Cynthus , Soratte, were holy to him, and the Iflands Delos, Claros, T enedos and Mallors,a place in the Ile Lesbos , and the Grinean Grove or Town, belides the Cities, Patara,Chry/a, T arapnas, Cyrrba, Delphos, Arrephina, Entrofs, Tegyra; Allo Thebes,the Island, Naxos, Nise a City of Arabia, Callichoros ariver of Paphlagonia, were consecrated to him under the name of Bacchus and Dionysrrs; allo Parnassus, and Cytheros mountains of Boetis, in which every second yeer by course, the fealts Baccbanalia were kept; allo the Thamaritans a peo» ile neighbars to the Hircaniens did worship Bacchws with heir own Ceremonies. The As[jrian: first of all introduced he worship of Yenws;

chen the Paphiavs in Cyprus, and PheT nos Cythereans, whom (as Agens reports) the Athewas followed : amongst the- Lacedomoni ans, Yenuns Armatha xs worshipped; at Delphos, Venus Epitybia; (he was also alored of the {oaxs; and in Amathnsan ifland of the Epgeas sez, and in Isewphi a City of Egypr,and in Guido and Sicilia, id the 7 dalien 'Grove, and the City Hypeps and Erice a nountain of Sicilia, and in Calidonia, Cyrene and Samos ; and 0 Diety of the old Gods *( Aristotle being witness) is reorted to have been worshipped with greater ceremonies,and 0 more places; the French did. especially worship Mercury, ling him Temtares; soallo the Arcadians, Hormopolites, Eptiansand Memphites. The Scythians about mount Taurss, id worship the Moon under the name of Diana; and in Ephex;, (he had a most stately Temple; and in Mycena after the ath of Thoantes King of T avrica, her Image being stollen Way by Iphigenia and Orestes , she was worshipped nigh Aia, The Rite of Ceremonies being changed, she was worCc 2 shipped

— | oy ce FW CD aw *# TT” > > C»B . £35 55S WW G's Of Occult Philosophy. Book 11], (hipped likewise by the Magnesiars,a people of Thessalia, and in P:sa,a City of eAchaia, and in Tybur, and the eAventinuy a Roman hill, and in Perga a City of Pamphilia, and in Apry in the Kingdom of *Artica; and: the Catenian people are re. ported to have worshipped the Moon under the /asculin sexe; there were also other places consecrated to other Die. ties, as to Pallas, who is called Minerva, were consecrated Athens, the mountains Pyrens , Aracynthus, the River Tr; tones, and Alcomeneum a City of Boetia, and Neo one of the Ishnds of the Cyclades ; The holy places of Ceres are, Eleuji Attica, Enna, and {"ataza,Cities of Sicilia and mount «£m The chief worship to Vulcan was in the land of Lemnos, and in Imbyes, an Island of Thracia and Therasea, an Ifland con: crated to Yulcan,and also Sicilia : Vesta was the goddess of the Trojans, whom runaway e/Eneas carryed into taly, andy her are given the Phrygians, Idea and Dindymus, mountain of Phrygiaand Reatuma City of Umbria; also the mountt Berecynthus, and Pessinuntium,a City of Phrygia ; The Citi Carthage, Prosenna, Arhos, and Mycena, worshipped 7u also the Ifland Samos and the people of Phali/cia , Orchefu a City of Boetia, and Texatus a Promontory of Laconia, wet consecrated to Neprwne, and the Trezenian Nation and Cit were under the protetion of Neptune : of this sort therefor were the gods of the Nations, which did rule and govern then, which oses himself inDexteronomy calleth Gods of the cart ro the which all Nations were attributed, not Ggnifyingt thers then the heayenly Stars,and their souls.

Book IT, Of Occult Philosopty, 1hat onr Theologians think, concerning the Celestial souls, ire the heavens and the heavenly bodies are animated with certain Divine souls, 1s not only the opinion of Po. ets, and Philosophers, but allo the assertion of the sacred Scripwres,and of che Catholicks; for Ecclesiastes also describeth the soul of heaven, and Ferom upon the same expresly confesserh it: In like manner Orzges in his book of Principles, seemeth to think chat Celestial] bodies are animated, because they are said to receive commands from God, which is only agreeable to areasonable nature ; for it is written, Ihaveenjoyned a command on all the Stars; Moreover ob seemeth to have fully 2ranced, that the Stars are not free from the stain ofsin ; for ere we read , the Stars also are not clean in his(ight; which not verily be referred to the brightness of their bodies ; norcover that the Celestiall bodies are animated, even Ey[ebina the Pamphilian thought,and also Aufin in his Enchi2»; but of the latter writers Albertus Magnws in his book fffour co-equals, and Thomas Aquinas in his book of Spiritual reatures, and 7ehr: Scot upon the second of the sentences; to hese the most learned Cardinall Aich: Cusars may be added; reover eAwreolus himself tn a {trong disputation doth con-

ince these things; who moreover thinketh ic not strange, that he Heavenly bodies are worshipped with the worthip of Dow/ia, and that their suffrages and helps are implored;.to hom also Thomas himself consenteth, unless the occasion of dolatry should hinder this rite; moreover Plotinus mainzinech that they know our wishes, and hear them ; bur if any "ne would contzadit these, and account them 1acrilegious nents, let him - hear eAr#si;x in his Enchiridion, and in his ook of RecraRations, and Thowas in the second book againlt ie Gentiles, and .in his 2xodlibets, and Scorms upon the tences, and Galielmws Parifienfis in his sum of the universe, ho unanimously answer, that co say the heavenly bodies are | Cc 3 | ant- Of Occult Philosoply. — Book 111 animated or inanimated, nothing belongeth to the Catholick faith. Therefore although it seemeth ro many ridiculons, thy the souls themsclves be placed in the spheres and Stars, andy it were the Gods of the Nations, every one doth governhj Regions, Cities, Tribes, People, Nations and Tongues, yer it will not seem strange to those who rightly understand it, Of Intelligences and spirits, and of the threefold kind of they and of their diverse names, and of Infernall and snbterrand spirits. |

N Ow consequently we must discourse of Intelligences, ji rits and Angels, An Intelligence is an intelligible stance, free from all gross and pntrifyihg mass of a body, is mortall , insensible, affilting all, having Influence over and the nature of all intelligencies, spirits and Angels istit same. But I call Angels here, not those whom we usuallyc Devils, bur spirits so called from the propriety of 'the we as it were, knowing, understanding and wise. Bur of these cording to the tradition of the Magicians, there are th kinds, the first of which chey call supercelestiall, and mink alrogether separared from a body, and as it were intelle spheres; worshipping the one onfy God, as it were theirn firm and stable unity or center; wherefore they even call che ?ods, by reason of a certain participation of the divinity; fi they are always full of God, and overwhelmed with the vine NeRar. These are only abour God, and rule not bodies of the world, neither are- they ficted for the gove ment of inferior things. bur infule the light received ftom Gt unto the interior orders,and distribute every ones daty to of them; The Celestiall intelligences do nexe follow these i the second order, which they call worldly Angels viz. beit appointed besides rbe Divine worship forthe spheres of te © oh Worg

Book I L 1. Of Occult Philosophy. world,and for the government of every heaven & Star,whence they are divided into so many orders, as there are heavens in the world,& as there are Stars in the Heavens, and they called those Saturnize,who rule the Heaven of Saturn & Satan him. self;others 7ovial,who rule the heaven of 7apiter and Fupiter himself,and in like maner they name diverse Angels,as well for the name,as the vertue of the other Stars; and because the old Altcologers did maintain fifty five motions, therefore they in. rented so many Intelligences or Angels:they placed allo in the Starry heaven, Angels,who might rule the figns, triphcittes,de - 205,quinaries, degrees and Sears; for alchough the school of the Feripateticks assigne one onely incelhgence to each of the Orbs of the Stars : yet sceing every Star and small part of the jeaven hath its proper and different power and influence, it is necessary that it allo have his ruling incelligence, which may "nfer power and operate ; therefore they bave eftablished welve Princes of the Angels, which rule the twelve figns of ie Zodzack, and thirty (ix which may rule the so many Dee,and seventy two, which may rule the so many Puineries f heaven, and the rongues of men and the Nations, and four hich may rule the triplicities and Elements, and seven gomors of the whole world, according to the seven planets, id they have given to all of them names, and seals, which hey call CharaRers, and uled them in therr invocations, inations,and carvings, describing them in the instromerts of deir operations, images, plates, glasses, rings, papers, wax hes and such like;

and if at any time they did operate for the un, they did invocate by the name of the Sun, and by the mes of Solare Angels, and {o of the rest. Thirdly they eltalished Angels as Ministers for the disposing of rhose things dich are below,which Orzgen calleth certain invisible powers the which those things which are on earth, are committed be disposed of. For sometimes they being visible to none 0direR our journies and all our busin: ses, are ofc present at tels, and by secret helpes do give the desired successes to teir friends, for they are lard, that at their pleasures they can [cure prosperity, and inflict adversity. Jn like manner they ot Cc. 4 diltribure

Of Occult Philosophy. Book 11] distribute these into more orders, so as some are fiery, sons watery,some acrial,some terrestial ; which four species of Ay. gels: are computed according to the four powers of the Ce. lestiall souls, viz. the mind, reason, imagination, and the yiy. fying and moving nature; Hence the ftery follow the mind (| the Celestiall souls, whence they concur to the contemp!'atig of more sublime things, but the Aeriall follow the reason, an favor the rationall faculty, and after a certain manner separye it from the sensitive and vegetative ; therefore it serveth fq an ative life, as the fiery for a contemplative , but the wat following the imagination, serve for a voluptuous life; Th earthly following nature, favor vegetable nature ; moreony they distinguith also this kind of Angels into: Saturnine ul 7oviall, according to the names of the Stars. and the Heaven further some are Orientall, some Occidentall, fome Mend nal, some Septentrionall; Moreover there is no part of th world destitute of the proper assiltance of these Angels, w becaule they are there alone,but because they reign there} cially, for they are everywhere , although some especul operate, and have their influence in this place, some eltwhet neither truly are these things to be underitood, as thoughtts were subjeat to the influences of the Scars, bur as they correspondence with the Heaven above the world, fr whence especially all chings are direRed,, and to the which things oughe to be conformable;

whence as these Ange appointed for diverseStars, so also for diverse places and tint not that they are limited by time or place, neither by che dies which they are appointed to govern, but because the( der of wisdom harh so decreed, therefore they favor mo! and patronize those bodies, places, times, stars; so they} called some Diurnall, some NoRurnall, other Meridional|;! like manner some are called Woodmen, some Mounrianet some Fieldmen, some Domesticks. Hence the godsoft Woods, Country gods, Satyrs, Familiars, Fairies of the fol tains, Fairies of the Woods, Nymphs of the Sea,the Naiad Neriades, Dryades, Pierides, Hamadryades, Porumides, H nides, Agapte, Pales, Pareades, Dodonzx, Feniliz, Lavent Pai?

Book LIT. Of Occult Philosophy. Parex, Muses, Aonides, Caftalides, Heliconides, Pegasides, Meonides, Phebiades, Camene, the Graces, the Genii, Hobgoblins and such l:ke ; whence they call them vulgar superiors, some the demi- gods and poddesles ; some of these are fo familiar and acquainted with men, that they are even affeRed with humane perturbations, by whose instrution Plato thinketh that men do oftentimes wonderfull things, even as by the instruRion of men,fome beasts which are molt nigh unto us,as Apes, Dogs, Elephants, do often strange things above their species;and they who have written the Chronicles of the Danes and Norwegians, do testifie, thar spirits of diverse kinds in those regions are subjeRt ro mens commands ; moreover some of these ro be corporeall and mortall, whose bodies are be. 2otten and dy,yet to be long lived is the opinion of the Egyptians,and: Platonists, and especially approved by Proclus. Plutarchalso and Demetrins the Philosopher, and /Emilianss the Rhetoritian affirm the same ; Therefore of thele spirits of the third kind, as the opinion of the Platonilts is ; they report that there are so many Legions, as there are Stars in the Heaven, and so many spirits in every Legion, as in heaven ir self Stars, but there are (as Arhanasins delivereth) who think, that the true number of the good spirits, is according to the number of men ninety nine parts, according to the parable of thehundred she ep; others think onlynine parts,according to the parable of the ten groats;others suppole the number of the Angels equal with men, because it is written, He hath appointed the bounds of the people according to the number of the An:

gels of God; and concerning their number many have written | many things, bur the latter Theologians following the master of the sentences, Austin and Gregory ealily resolve themselves, saying,that the number of the good Angels transcendeth humane capacity; to the which on the contrary, innumerable unclean spirits do correspond, there being io many in the inferior world, as pure spirits in the superior, and some Diyinesatfirm that they have received this by revelations; under these they place a kind of spirits, subterrany or obscure,which the Platonists call Angels that failed , revengers of —— an nd ungodlineks according to the decree of the Divine ise and they call them evill Angels and wicked fpirits, because they oft annoy and hurt even of their own accords; of these also they reckon more legions, and in like manner distinguish. ing them according to the names of the Stars and Element, and parts of the world, they do place over them Ki ] Princes and Rulers and the names of them ; of these, four molt mischeivous Kings do rule over the other, according to the four parts of the world; under these many more Princs Ml, of Legions govern, and also many of private offices. Hene 4 the Gorgones,Statenoftethe furies. Hence Tifiphone, Aleth, pl UMegera, Cerberus : They of this kind of spirits, Prophyy | faith, inhabite a place nigh ro the earth, yea wichin therarh it self; there is no mischief, which vhey dare not commit they have altogether a violent and hurtfull custome, there. fore they very much plot and endeayor violent and#suddet mischiefs; and when they make incursions,sometimes they ar wont to lic hide, but sometimes ro offer open wolence, anl are very much delighted in all things done wickedly and cortentiously,

Book I IT, Of Occult Philosophy. CHAP. XVIL Of these according to the opinion of the Theologians, | Uc our Theologians, together with Diony/;#s,maintain the B three distinions of Angels ; every one of which they diride into three orders,they call these Hierarchies, those quires, WH whom Proc/a allo distinguisheth by the number nine, They Wl place therefore inthe superior Hierarchies, Seraphim, Cherubm, aud Thrones, as it were supercelestiall Angels contemplacing the order, of the Divine providence; the first in the zoodness of God ; the second in the Efsence of God, as the form ; the third in the wisdom. In the middle Hierarchy they place the Dominarions, Vectues, avd Powers, as it were worldly Angels concurring to the goverament of the world ; be ficlt of rhese command that which the other execute ; the kcond are Ministers to the Heavens and sometimes conspire to x working of miracles ; the third drive away those things zhich seem tobe able co disturbe the Divine Law ; but ia the nfeciour Hierarchy they placerthe Princpalicies, Archangels, bom also Zawblicus reckoneth up, these as ministering spicics lescend to take care of inferior things; the fist of these rake re of publike things, princes and magistrates, provinces and ngdoms, every one those that belong to themselves; when eread in Dawiel, But the prince of the Kingdom of Persia thstood me twenty one dayes; and fe/ar the fon of Syrach stifiech, that for every Nation a ruling Angel is appointed ;

hich alfo Moses by his song in Dewteronomy seemeth to shew th, saying, when the molt High divided the Nations, he apjointed them bounds according to-rhe pumber of the Angels God. The second are present at sacred duties, and direQ te Divine worship about every man, and offer upthe prayers id sacrifices of men before the gods. The third dispose eve- / smaller matter, and to each thing cach one is apreserver. re are also of these, who afford vertue. to the least plants Id stones and to all inferior things; to whom .mapy chings ALE .

Of Occult Philosophy. Book I 11, are common with God, many with men, and they are media- i, ting Ministers ; but Athanasius, besides Thrones, Cherubins, IM and Seraphins, who are next to God, and magnifhie him un. MW; cessantly with hymns and continuall praises, praying for our ill ; salvation, nameth the other orders, which by a common name MW 1; he calleth the militia of heaven. The first of these is te Ml DoAtrinall order, of the which he was, who spake to Daniel, MW ;þ saying, Come, that I may teach thee what shall come to thy Wl 4 eople in the last dayes ; Then there is the tutelar order, of the which we read also in Daniel. Behold, Michael one of the Princes cometh to my help.; and there, In that time (hull WW, rise up Michael a great Prince, who standeth for the sonsof M,, thy people ; of this order was that Raphael also, who carryed BM a forth and brought back Tobiah the younger ; after this isthe Procuratory Order, of the which mention is made-in jo, where we read, it the Angel shall speak for him, he will is treat the Lord, and the Lord will be pleased with him; and the same order is expounded also that which is written in tie sixteenth Chapter of Eccl/esiasticus, about the end, The wot of the Lord have been made by his appointment from thee ginning,and he hath diftributed cheir portions from the tint they have been made;

he hath adorned their works for ext, they have not hungred, nor been wearied, and have not 0 sisted from their works, none of them shall oppress his neigh bor even for ever. The Ministeriall order followeth, of which Paw/to the Hebrews faith, Are they not all Ministry spirits, sent forth for thern 'who- (hasl be heirs of salvation! After these is the Auxiliary order, of the which we read! Esay, The Angels of the Lord went forth and flew int! rent of the Aslyrians 185. thousands. The Receptory ordMithe of - souls - followeth- this, of rhe which we read in LotiMare the soul of Lazarus was carryed by Angels into the boloaMcf of Abrahams, and there we are taught, that we should makeiisices our selves friends of the unrighreous Mammon, that we niMyil be received into eternall Tabernacles. Moreover, there is; orderof the Affstants,of the which we reade inZachary. Thief are the rwo sons of 'the Oyl of splendor, who - aflift rhe ru

of the whole earth, but the Theologians of the Hebrews do otherwife number and call these orders; for in the highest place are those which they call WIPM1 NV\77 that is, creatures of sanity,or by the which God TMX: giveth: the gifrof being. Inthe second place succeed Ophanim Df R that is forms or wheels,by the which God 7:77 distinguisheth the Chaos : In the third place are Ara/im DYIXOR great, strong, and mighty angels, by the which 7ehova Elehim pronounced or Fehova joyned with Hem administreth form to the liquid matWer : In the fourth place are Hasmalim D227 by which E/ WI God framerhthe effigies of bodies. The fifth order is Se- | raphim O'PW by the which God Elohim Gibor "I'1 DIR | WE draweth forth the Elements. The fixt 1s Malacbim D)9809 that sof Angels, by the which God Eloha 198, produceth merals, The seventh Elvhim O71 that is the gods by the which God Pehovah Saboath FY\NZX 17710 produceth vegetables ; The eighth Beni Elohim ©7178 012 that is the sons of God, by the which God E l/ohim Sabaoth N\Rxov D158 procreateth Animals; The ninth & lowest Chernbizm D)27719 by the which God Sadai 12 createth mankind; under these is the order Avimasticus called Issim D'WR that is nobles, strong men, qr blessed, by the which God Adoras IR bestoweth prophesie.

CHAP. XVIII. of the orders of evil spirits, and of their fall, and divers natures. op are some of the School of the Theologians, who distribure the evill spirits into nine degrees,as contrary to the nine orders cf the Angels; Therefore the first of these are those - which are called false gods; who usurping the name ff God, would be worshipped for gods, and require sacrifi- $and adorations, as that Devil, who faith ro Christ, if thov wilt fal down and worship me,l will give thee all these things, hewing him all the kingdoms of the world ; and the Prince ff these ishe who said, 1 will ascend above the height of the clouds — = hos A FO _ 7 A 9 So OS Of Occult Philosophy. | Book [LI clouds, and will be like to the most Righ; who is therefore called Beelzebub, that is,an old god. In the second place fql. low the spirits of lies, of which fort was he who went forth, and was a lying spirit in the mouth of the Prophets of Ach, and the Prince of these is the Serpent Pytho; from whence 4. pollo is called Pythizs, and that woman a witch in Sagvxel, and

the other. in the Gospel, who had Pytho in their belly, There fore this kind of Devils joyneth himself tro the Oracles, and deludeth men by divinations, and predictions, fo that he nuy deceive, In the third order arethe vessels of iniquity, which are also called the vessels of wrath, these are the inventog of evil things and of all wicked arts, as in Plato, that deyil Theutus who taught Cards and Dice; for all wickednek malice and deformity proceedeth from these; of the which Genes;s, in the BenediRions of Simeon and Levi, Facob (ai vessels of iniquityare in their habitations;into their counsel not my soul come; whom the P/a/mft calleth vesiels of dew E/ay vessels of fury, and 7eremy veslcls of wrath, Ezekiel sels of destroying and laying, and their prince is Bekd which is interpreted without a yoak or disobedient, a prev cator and an Apostate,of whom Pax! to the Corinthians (ai what agreement hath Christ with Belza//? Fourthly followt revengers of evil, and their Prince is eA/modens, viz. cat judgement ; After these in the fifth place come the deludet wholmitate miracles, and ferve wicked conjurers and witchs and seduce the people by their miracles, as the serpent seducl

Eve, and their Prince is Satan, of whom is written in the Re-{Wske velations,that he seduceth the whole world, doing great signyWpoi and causing fire to descend from heaven in the sight of men,(e-Wihen ducing the inhabitants of the earch,by reason of the signs, whid are given him to do. Sixthly the Aeriall powers offer theweb selves ; they joyn themselves to thundering and lightning corrupting the aire , causing pestilences and other evils; 1 the number of which, are the four Angels, of whom t Revelatiou speaketh, to whom it is given to hurt tf Earth and Sea, holding the four windes, from the foi corners of the earth; and their prince is called ers he is the Meridian Devill , a boyling spirit, a devill nging in the South, whom Pax! tothe Ephesians calleth the Prince of the power of this air,and the spiric which worketh in the children of disobedience. The seventh mansion the furics ess, which are powers of evil, discords, war and devastations, Whose Prince in the Revelations is called in Greek ee. aljon , in Hebrew eLbaador , that is destroying and wastne, In the eighth place ace the accasers, or the inquisitors, ole Prince is eAftarath, that is, g searcher out : in the Wreck language he is called Diabolos, that is an accuser, or ca» Wmiztor, which in the Revelations is called the accuser, of che \Wcechren,acculing them night&day before the face of our God. Whorcover che Tempters and Enfnarers have the last place, one Wswhich is present with every man, which we therefore call che Will Genizer, and rheir Prince is Afanmen, which is interpreted ; Wrctousness : But all unanimously maintain that evil spirits do Wunder up &down in this inferiour world,caraged againl(t all, | Whom they therefore call Devils, of whom Awst:ne in his k y

t book of the incarnation of the word to ZJamrarias,faith : ncerning che devils and his Angels contrary to Vertues;the clefasticall preaching hath raughe,that thereare such things; what they are and how they are, he hath not clear enough | ounded : yer there is this opinion amongst most, that this «Evil wasan Angel, and being made an Apostate, perswad-+ 6 - furox of the Angels to decline with himself, who eyen oo this day are called his Angels : Greece notwithstanding - kerth not that all chese are damned, nor that they are all wsely evil, bur that from the Creation of the world, the . pensation of things is ordained by this means,that the torting of (infull souls is: made over to- them « The other whogians- say that not' any. Devill was created evill, dat they wete driven and cast forth of Heayen , from the or- $of good Angels for their pride, whose fall not only our the Hebrew Theolopians, but allo the Assyrians, Arabians, an; and Greeks do confirm by their tenents; Pherecydes - o-5j-ia» describert the fall of the Devils and that Gphrgchas riÞ< Devilish serpent; was the head of that rebelling Army; Trismeg1stus -

Of Occult Philosophy. Book LIL. Trismegistus sings the same fall in his P:mander ,and Homey yp. der the name of Ararws, in his verses ; and Plztarch in hi; speech of usury , signifiech, that Empedocles knew that the fall of the devils was after this manner : the devils also then, selves often .confels their fall : they therefore being © forth into this valley of misery, some that are nigh to us wan. derup and down in this obscure air, others inhabit lakes, j, vers and seas, others the earth, and terrifie earthly things, af invade those who dig Wells and Metals, cause the gaping of the earth strike together the foundation of mountains, vex not only. men, bur also other creatures; some being rent with laughter and delusion only , do contrive rather; weary men , then to hurt them, some heightning themiscln to the length of a Giants body,and again (hrinking them up to the smalness of the Pigmics, and changing themle into divers forms, do disturb men with vain fear : oth study lies and blasphemies, as we read of one in the thi book of Kings, saying, Iwill go forth and be a lyingip

in the mourh of all the Prophets of Achas : bur the wort of devils are.those , who lay wait and overthrow padsseny in their journeys, and rejoyce in wars and effusion of ble and afflit men with most cruell stripes : we read of sudi AMatthew , for fear of whom no man dutst pass that w moreover the Scripture reckoneth up noRurnall, diurnall, meridionall devils,and describeth other spirits of wicke by divers names, as we read in E/ay of Satyrs , Scrichol Syrenes, storkes, Owls; and in the P/alms of Alpes, Basili Lions, Dragons; and in the Gospel we read of Scorpions Mammon and the prince of this world and rulers of dark of all which Beelzebub is the prince, whom. the Scripture leth the prince of wickedness. Perphyrie faith, their print Serapts, who is ajso called Pluto'by the Greeks , and { erberns is Chief amongst them, that three-headed dog:1 Because he is conversant in three clements, air, watel, earth, 3 most pernicious devill ; whence also: Proserpink can do vry much in these 'tht ce elemdnis- 41s their 700 which she testifies of her lelf in her answers,in'thele yersts Book ITT. Of Ogeule Philosophy. Of threefold nature I Lucina fasr,

T he daughter am, sent from above the air ; T he golden Phoebe am,and With heads trine, Whom many forms do change,and the trine sion Which [ bear with forms of earth, fire, and air, 1 for black, mastives of the earth do care. Origen's opinion concerning the devils, is : The spirits who I of their own free will, left the service of God with their rince the devil;if they began to repent a little, are clothed ith humane flesh ; That further by this repentance, after xe cesurreAion, by the same means by the which they came ro the flesh , they might at the last return to the vision of 0d, being then also freed from etheriall and acriall bodies, d then all knees are to be bowed to God, of Celestiall, ecrestrial, and Infernall things, chat God may be all in all : oreover Saint renews approveth the opinion of fa{tine artyr , who hath said, Satan never durst speak blasphemy zinlt God, before that the Lord came on the earth , because hat he knew not as yet his condemnation; but there are many f the devils who are fallen, who hope for their salvation : ery many think by the History of Pax/the Hermite,written ferome, & reverenced by the Church with Canonical hours, {oby the Legend of Brandan, they are so taught ; and even [this Argument they maimain chat their prayers are heard;

at we read in the Gospels, that Christ heard the prayers of e devils, and granted that they should enter into the Herd Swine ; to these also agreeth the 71. P/alm,accord.ng to r supputation, but according to the supputation of the brews the 72, where we read, the Ethiopians shall fall bere him,and his enemies lick the dust ; there it is read accord2 to the Hebrew text , they that inhabit the desert , (hall nd their knees before him,thac is,the aiery spirics (hall adore im, as the Cabali/ts affirm, ard his enemies shall lick the dult, ich they understand of Zaxzel!, and his Army : of which