Biblical Astronomy 2/4 – Biblical Constellations & Planets (Mazzaroth)

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Biblical Astronomy 1/4 – Biblical Constellations & Planets (Mazzaroth)

The Qabbalah, the Secret Doctrine of Israel

ALBERT PIKE, quoting from Transcendental Magic, thus sums up the importance of Qabbalism as a key to Masonic esotericism:

“One is filled with admiration, on penetrating into the Sanctuary of the Kabalah, at seeing a doctrine so logical, so simple, and at the same time so absolute. The necessary union of ideas and signs, the consecration of the most fundamental realities by the primitive characters; the Trinity of Words, Letters, and Numbers; a philosophy simple as the alphabet, profound and infinite as the Word; theorems more complete and luminous than those of Pythagoras; a theology summed up by counting on one’s fingers; an Infinite which can be held in the hollow of an infant’s hand; ten ciphers and twenty-two letters, a triangle, a square, and a circle,–these are all the elements of the Kabalah. These are the elementary principles of the written Word, reflection of that spoken Word that created the world!” (Morals and Dogma.)

Hebrew theology was divided into three distinct parts. The first was the law, the second was the soul of the law, and the third was the soul of the soul of the law. The law was taught to all the children of Israel; the Mishna, or the soul of the law, was revealed to the Rabbins and teachers; but the Qabbalah, the soul of the soul of the law, was cunningly concealed, and only the highest initiates among the Jews were instructed in its secret principles.

According to certain Jewish mystics, Moses ascended Mount Sinai three times, remaining in the presence of God forty days each time. During the first forty days the tables of the written law were delivered to the prophet; during the second forty days he received the soul of the law; and during the last forty days God instructed him in the mysteries of the Qabbalah, the soul of the soul of the law. Moses concealed in the first four books of the Pentateuch the secret instructions that God had given him, and for centuries students of Qabbalism. have sought therein the secret doctrine of Israel. As the spiritual nature of man is concealed in his physical body, so the unwritten law–the Mishna and the Qabbalah–is concealed within the written teachings of the Mosaic code. Qabbalah means the secret or hidden tradition, the unwritten law, and according to an early Rabbi, it was delivered to man in order that through the aid of its abstruse principles he might learn to understand the mystery of both the universe about him and the universe within him.

The origin of Qabbalism is a legitimate subject for controversy. Early initiates of the Qabbalistic Mysteries believed that its principles were first taught by God to a school of His angels before the fall of man. The angels later communicated the secrets to Adam, so that through the knowledge gained from an understanding of its principles fallen humanity might regain its lost a estate. The Angel Raziel was dispatched from heaven to instruct Adam in the mysteries of the Qabbalah. Different angels were employed to initiate the succeeding patriarchs in this difficult science. Tophiel was the teacher of Shem, Raphael of Isaac, Metatron of Moses, and Michael of David. (See Faiths of the World.)

Christian D. Ginsburg has written:

“From Adam it passed over to Noah, and then to Abraham, the friend of God, who emigrated with it to Egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. It was in this way that the Egyptians obtained some knowledge of it, and the other Eastern nations could introduce it into their philosophical systems. Moses, who was learned in all the wisdom of Egypt, was first initiated into it in the land of his birth, but became most proficient in it during his wanderings in the wilderness, when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from one of the angels. * * * Moses also initiated the seventy Elders into the secrets of this doctrine and they again transmitted them from hand to hand. Of all who formed the unbroken line of tradition, David and Solomon were most initiated into the Kabbalah.” (See The Kabbalah.)

According to Eliphas Levi, the three greatest books of Qabbalism are the Sepher Yetzirah, The Book of Formation; the Sepher ha Zohar, The Book of Splendor; and the Apocalypse, The Book of Revelation. The dates of the writing of these books are by no means thoroughly established. Qabbalists declare that the Sepher Yetzirah was written by Abraham. Although it is by far the oldest of the Qabbalistic books, it was probably from the pen of the Rabbi Akiba, A.D. 120.

The Sepher ha Zohar presumably was written by Simeon ben Jochai, a disciple of Akiba. Rabbi Simeon was sentenced to death about A.D. 161 by Lucius Verus, co-regent of the Emperor Marc Aurelius Antoninus. He escaped with his son and, hiding in a cave, transcribed the manuscript of the Zohar with the assistance of Elias, who appeared to them at intervals. Simeon was twelve years in the cave, during which time he evolved the complicated symbolism of the “Greater Face” and the “Lesser Face.” While discoursing with disciples Rabbi Simeon expired, and the “Lamp of Israel” was extinguished. His death and burial were accompanied by many supernatural phenomena. The legend goes on to relate that the secret doctrines of Qabbalism had been in existence since the beginning of the world, but that Rabbi Simeon was the first man permitted to reduce them to writing. Twelve hundred years later the books which he had compiled were discovered and published for the benefit of humanity by Moses de León. The probability is that Moses de León himself compiled the Zohar about A.D. 1305, drawing his material from the unwritten secrets of earlier Jewish mystics. The Apocalypse, accredited to St. John the Divine, is also of uncertain date, and the identity of its author has never been satisfactorily proved.

Because of its brevity and because it is the key to Qabbalistic thought, the Sepher Yetzirah is reproduced in full in this chapter. So far as is

 

THE SEVENTY-TWO NAMES OF GOD.

From Kircher’s Œdipus Ægyptiacus.

This rare cut shows the name of God in seventy-two languages inscribed upon the petals of a symbolic sunflower. Above the circle are the seventy-two powers of God according to the Hebrew Qabbalah. Below two trees, that on the left bearing the symbols of the planets and that on the right the signs of the zodiac and the names of the tribes of Israel. The esoteric doctrines of the Qabbalah are in alignment with the secret teachings of all the schools of philosophy, but the method by which its secrets are revealed to the wise and concealed from the ignorant is most unusual. As the religious world interprets its scriptures with twentieth-century educational facilities, it becomes ever more apparent that the sacred books were not historical documents, but that the kings, sages, prophets, and saviors whom Bible students ham revered for ages as once-existing personalities are in reality only personified attributes of man himself.

known, the Sepher ha Zohar has never been completely translated into English, but it can be obtained in French. (S. L. MacGregor-Mathers translated three books of the Zohar into English.) The Zohar contains a vast number of philosophical tenets, and a paraphrase of its salient points is embodied in this work.

Few realize the influence exerted by Qabbalism over mediæval thought, both Christian and Jewish. It taught that there existed within the sacred writings a hidden doctrine which was the key to those writings. This is symbolized by the crossed keys upon the papal crest. Scores of learned minds began to search for those arcane truths by which the race should be redeemed; and that their labor was not without its reward, their subsequent writings have demonstrated.

The theories of Qabbalism are inextricably interwoven with the tenets of alchemy, Hermeticism, Rosicrucianism, and Freemasonry. The words Qabbalism andHermeticism are now considered as synonymous terms covering all the arcana and esotericism of antiquity. The simple Qabbalism of the first centuries of the Christian Era gradually evolved into an elaborate theological system, which became so involved that it was next to impossible to comprehend its dogma.

The Qabbalists divided the uses of their sacred science into five sections. The Natural Qabbalah was used solely to assist the investigator in his study of Nature’s mysteries. The Analogical Qabbalah was formulated to exhibit the relationship which exists between all things in Nature, and it revealed to the wise that all creatures and substances were one in essence, and that man–the Little Universe–was a replica in miniature of God–the Great Universe. The Contemplative Qabbalah was evolved for the purpose of revealing through the higher intellectual faculties the mysteries of the celestial spheres. By its aid the abstract reasoning faculties cognized the measureless planes of infinity and learned to know the creatures existing within them. The Astrological Qabbalah instructed those who studied its lore in the power, magnitude, and actual substance of the sidereal bodies, and also revealed the mystical constitution of the planet itself. The fifth, orMagical Qabbalah, was studied by such as desired to gain control over the demons and subhuman intelligences of the invisible worlds. It was also highly valued as a method of healing the sick by talismans, amulets, charms, and invocations.

The Sepher Yetzirah, according to Adolph Franck, differs from other sacred books in that it does not explain the world and the phenomena of which it is the stage by leaning on the idea of God or by setting itself up as the interpreter of the supreme will. This ancient work rather reveals God by estimating His manifold handiwork. In preparing the Sepher Yetzirah for the consideration of the reader, five separate English translations have been compared. The resulting form, while it embodies the salient features of each, is not a direct translation from any one Hebrew or Latin text. Although the purpose was to convey the spirit rather than the letter of the ancient document, there are no wide deviations from the original rendition. So far as known, the first translation of the Sepher Yetzirah into English was made by the Rev. Dr. Isidor Kalisch, in 1877. (See Arthur Edward Waite.) In this translation the Hebrew text accompanies the English words. The work of Dr. Kalisch has been used as the foundation of the following interpretation, but material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme.

At hand also was a manuscript copy in English of the Book of the Cabalistick Art, by Doctor John Pistor. The document is undated; but judging from the general type of the writing, the copy was made during the eighteenth century. The third volume used as a reference was the Sepher Yetzirah, by the late Win. Wynn Westcott, Magus of the Rosicrucian Society of England. The fourth was the Sepher Yetzirah, or The Book of Creation, according to the translation in the Sacred Books and Early Literature of the East, edited by Prof. Charles F. Horne. The fifth was a recent publication, The Book of Formation, by Knut Stenring, containing an introduction by Arthur Edward Waite. At hand also were four other copies–two German, one Hebrew, and one Latin. Certain portions of the Sepher Yetzirah are considered older and more authentic than the rest, bur the controversy regarding them is involved and nonproductive that it is useless to add further comment. The doubtful passages are therefore included in the document at the points where they would naturally fall.

THE SEPHER YETZIRAH, THE BOOK OF FORMATION

Chapter One

  1. YAH, the Lord of Hosts, the living Elohim, King of the Universe, Omnipotent, the Merciful and Gracious God, Supreme and Extolled, Dweller in the Height whose habitation is Eternity, who is Sublime and Most-Holy, engraved His name and ordained (formed) and created the Universe in thirty-two mysterious paths (stages) of wisdom (science), by three Sepharim, namely, Numbers, Letters, and Sounds, which are in Him one and the same.
  2. Ten Sephiroth (ten properties from the Ineffable One) and twenty-two letters are the Foundation of all things. Of these twenty-two letters three are called “Mothers,” sewn “Double,” and twelve “Simple.”
  3. The ten numbers (Sephiroth) out of Nothing are analogous to the ten fingers and the ten toes: five over against five. In the center between them is the covenant with the Only One God. In the spiritual world it is the covenant of the voice (the Word), and in the corporeal world the circumcision of the flesh (the rite of Abraham).
  4. Ten are the numbers (of the Sephiroth) out of Nothing, ten–not nine; ten–not eleven. Comprehend this great, wisdom, understand this knowledge and be wise. Inquire into the mystery and ponder it. Examine all things by means of the ten Sephiroth. Restore the Word to Its Creator and lead the Creator back to His throne again. He is the only Formator and beside Him there is no other. His attributes are ten and are without limit.
  5. The ten ineffable Sephiroth have ten infinitudes, which are as follows:

The infinite beginning and the infinite end;

The infinite good and the infinite evil;

The infinite height and the infinite depth;

The infinite East and the infinite West;

The infinite North and the infinite South;

and over them is the Lord Superlatively One, the faithful King. He rules over all in all from His holy habitation for ages of ages.

  1. The appearance of the ten spheres (Sephiroth) out of Nothing is as a flash of lightning or a sparkling flame, and they are without beginning or end. The Word of God is in them when they go forth and when they return. They run by His order like a whirlwind and prostrate themselves before His throne.
  2. The ten Sephiroth have their end linked to their beginning and their beginning linked to their end, cojoined as the flame is wedded to the live coal, for the Lord is Superlatively One and to Him there is no second. Before One what can you count?
  3. Concerning the number (10) of the spheres of existence (Sephiroth) out of Nothing, seal up your lips and guard your heart as you consider them, and if your month opens for utterance and your heart turns towards thought, control them, returning to silence. So it is written: “And the living creatures ran and returned.” (Ezekiel i. 14.) And on this wise was the covenant made with us,
  4. These are the ten emanations of number out of Nothing:

1st. The spirit of the living Elohim, blessed and more than blessed be the living Elohim of ages. His Voice, His Spirit, and His Word are the Holy Spirit.

2nd. He produced air from the spirit and in the air. He formed and established twenty-two sounds–the letters. Three of them were fundamental, or mothers; seven were double; and twelve were simple (single); but the spirit is the first one and above all.

3rd. Primordial water He extracted from the air. He formed therein twenty-two letters and established them out of mud and loam, making them like a border, putting them up like a wall, and surrounding them as with a rampart. He poured snow upon them and it became earth, as it reads: “He said to the snow be thou earth.” (Job. xxxvii. 6.)

4th. Fire (ether) He drew forth from the water. He engraved and established by it the Throne of Glory. He fashioned the Seraphim, the Ophanim, and the Holy Living Creatures (Cherubim?), as His ministering angels; and with (of) these three He formed His habitation, as it reads: “Who made His angels spirits, His ministers a flaming fire.” (Psalms civ. 4.)

 

THE TETRAGRAMMATON.

By arranging the four letters of the Great Name, י ה ו ה, (I H V H), in the form of the Pythagorean Tetractys, the 72 powers of the Great Name of God are manifested. The key to the problem is as follows:

. = I = 10 = 10
. . = H I = 5+10 = 15
. . . = V H I = 6+5+10 = 21
. . . . = H V H I = 5+6+5+10 = 26
The Great Name of God = 72

5th. He selected three consonants (I, H, V) from the simple ones–a secret belonging to the three mothers, or first elements; א מ ש (A, M, Sh), air, water, fire (ether). He sealed them with His spirit and fashioned them into a Great Name and with this sealed the universe in six directions. He turned towards the above and sealed the height with י ה ו (I, H, V).

6th. He turned towards the below and sealed the depth withה י ו (H, I, V).

7th. He turned forward and sealed the East with ו י ה (V, I, H).

8th. He turned backward and sealed the West with ו ה י (V H, I).

9th. He turned to the right and sealed the South with י ו ה (I, V, H).

10th. He turned to the left and sealed the North with ה ו י (H, V, I).

NOTE. This arrangement of the letters of the Great Name is according to the Rev. Dr. Isidor Kalisch.

  1. These are the ten ineffable existences out of nothing; From the spirit of the Living God emanated air; from the air, water; from the water, fire (ether); from the fire, the height and the depth, the East and the West, the North and the South.

Chapter Two

  1. There are twenty-two basic (sounds and) letters. Three are the first elements (water, air, fire), fundamentals, or mothers; seven are double letters; and twelve are simple letters. The three fundamental letters א מ ש have as their basis the balance. At one end of the scale are the virtues and at the other the vices, placed in equilibrium by the tongue. Of the fundamental letters מ (M) is mute like the water, ש (Sh) hissing like fire, א (A) a reconciling breath between them. t
  2. The twenty-two basic letters having been designed, appointed, and established by God, He combined, weighed, and exchanged them (each with the others), and formed by them all beings which are in existence, and all which will be formed in time to come.
  3. He established twenty-two basic letters, formed by the voice and impressed upon the air by the breath. He set them to be audibly uttered in five different parts of the human mouth: namely, Gutturals, א ה ח ע; Palatals, ג י כ ק; Linguals, ד ט ל נ ת Dentals, ז ש ס ר ץ; Labials, ב ו מ ף.
  4. He fixed the twenty-two basic letters in a ring (sphere) like a wall with two hundred and thirty-one gates, and turned the sphere forward and backward. Turned forward, the sphere signified good; when reversed, evil. Three letters may serve for an illustration: There is nothing better than ע נ ג (O, N, G), pleasure (joy), and nothing worse than נ ג ע (N, G, O), plague (sorrow).
  5. How was it all accomplished? He combined, weighed, and changed: the א (A) with all the other letters in succession, and all the others again with א (A), and all again with ב (B); and so with the whole series of letters. Hence it follows that there are two hundred and thirty-one formations, or gates, through which the powers of the letters go forth; every creature and every language proceeded from One Name and the combinations of its letters.
  6. He created a reality out of Nothing. He called the nonentity into existence and hewed colossal pillars from intangible air. This has been shown by the example of combining the letter א (A) with all the other letters, and all the other letters with א. By speaking He created every creature and every word by the power of One Name. As an illustration, consider the twenty-two elementary substances from the primitive substance of א. The production of every creature from the twenty-two letters is proof that they are in reality the twenty-two parts of one living body.

Chapter Three

  1. The first three elements (the Mother letters, א מ ש) resemble a balance, in one scale virtue and in the other vice, placed in equilibrium by the tongue.
  2. The three Mothers, א מ ש, enclose a great, wonderful, and unknown mystery, and are sealed by six wings (or elementary circles), namely, air, water, fire–each divided into an active and a passive power. The Mothers, א מ ש, gave birth to the Fathers (the progenitors), and these gave birth to the generations.
  3. God appointed and established three Mothers, א מ ש, combined, weighed, and exchanged them, forming by them three Mothers, in the universe, in the year, and in man (male and female).
  4. The three Mothers, א מ ש, in the universe are: air, water, and fire. Heaven was created from the elementary fire (or ether) ש, the earth, comprising sea and land, from the elementary water, מ, and the atmospheric air from the elementary air, or spirit, א, which establishes the balance among them. Thus were all things produced.
  5. The three Mothers, א מ ש, produce in the year heat, coldness, and the temperate state. Heat was created from fire, coldness from water, and the temperate state from air, which equilibrates them.
  6. The three Mothers, א מ ש, produce in man (male and female) breast, abdomen, and head. The head was formed from the fire, ש; the abdomen from the water, מ; and the breast (thorax) from air, א, which places them in equilibrium.
  7. God let the letter א (A) predominate in primordial air, crowned it, combined it with the other two, and sealed the air in the universe, the temperate state in the year, and the breast in man (male and female).
  8. He let the letter מ (M) predominate in primordial water, crowned it, combined it with the other two, and sealed the earth in the universe (including land and sea), coldness in the year, and the abdomen in man (male and female).
  9. He let the letter ש (Sh) predominate in primordial fire, crowned it, combined it with the other two, and sealed heaven in the universe, heat in the year, and the head of man (male and female).

Chapter Four

  1. The seven double letters, ב ג ד כ פ ר ת (B, G, D, K, P, R, Th), have a duplicity of pronunciation (two voices), aspirated and unaspirated, namely: פּ ת, רּ ר, פּ פ, כּ כ, דּ ד, גּ גThey serve as a model of softness and hardness, strength and weakness.
  2. The seven double letters symbolize wisdom, riches, fertility life, power, peace, and grace.
  3. The seven double letters also signify the antitheses to which human life is exposed. The opposite of wisdom is foolishness; of riches, poverty; of fertility, sterility; of life, death; of power, servitude; of peace, war; and of beauty, deformity.
  4. The seven double letters point out the six dimensions, height, depth, East and West, North and South, and the Holy Temple in the center, which sustains them all.
  5. The double letters are seven and not six, they are seven and not eight; reflect upon this fact, search into it and reveal its hidden mystery and place the Creator on His throne again.
  6. The seven double letters having been designed, established, purified, weighed, and exchanged by God, He formed of them seven planets in the universe, seven days in the Year, and seven gateways of the senses in man (male and female). From these seven He also produced seven heavens, seven earths, and seven Sabbaths. Therefore He loved seven more than any other number beneath His throne.
  7. The seven planets in the universe are: Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon. The seven days in the Year are the seven days of the week (possibly the seven creative days are meant). The seven gateways in man (male and female) are two eyes, two ears, two nostrils, and the mouth.
  8. NOTE. Knut Stenring differs from other authorities in his arrangement of the planets and days of the week in the following seven stanzas. Kircher has still a different order. Rev. Dr. Isidor Kalisch, Wm. Wynn Westcott, and The Sacred Books and Early Literature of the East adopt the following arrangement.

 

THE HEBREW LETTERS ACCORDING TO THE SEPHER YETZIRAH.

In the central triangle are the three Mother Letters from which come forth the seven Double Letters–the planets and the heavens. Surrounding the black star are the signs of the zodiac symbolized by the twelve Simple Letters. In the midst of this star is the Invisible Throne of the Most Ancient of the Ancients–the Supreme Definitionless Creator.

1st. He caused the letter. ב (B) to predominate in wisdom, crowned it, combined each with the others, and formed by them the Moon in the universe, the first day in the year, and the right eye in man (male and female).

2nd. He caused the letter ג (G) to predominate in riches, crowned it, combined each with the others, and formed by them Mars in the universe, the second day in the year, and the right ear in man (male and female).

3rd. He caused the letter ד (D) to predominate infertility, crowned it, combined each with the others, and formed by them the Sun in the universe, the third day in the year, and the right nostril in man (male and female).

4th. He caused the letterכ (K) to predominate in life, crowned it, combined each with the others, and formed by them Venus in the universe, the fourth day in the year, and the left eye in man (male and female).

5th. He caused the letter פ (P) to predominate in power, crowned it, combined each with the others, and formed by them Mercury in the universe, the fifth day in the year, and the left ear in man (male and female).

6th. He caused the letter ר (R) to predominate in peace, crowned it, combined each with the others, and formed by them Saturn in the universe, the sixth day in the year, and the left nostril in man (male and female).

7th. He caused the letter ת (Th) to predominate in grace, crowned it, combined each with the others, and formed by them Jupiter in the universe, the seventh day in the year, and the mouth of man (male and female).

  1. With the seven double letters He also designed seven earths, seven heavens, seven continents, seven seas, seven rivers, seven deserts, seven days, seven weeks (from Passover to Pentecost), and in the midst of them His Holy Palace. There is a cycle of seven years and the seventh is the release year, and after seven release years is the Jubilee. For this reason God loves the number seven more than any other thing under the heavens.
  2. In this manner God joined the seven double letters together. Two stones build two houses, three stones build six houses, four stones build twenty-four houses, five stones build 120 houses, six stones build 720 houses, and seven stones build 5,040 houses. Make a beginning according to this arrangement and reckon further than the mouth can express or the ear can hear.

Chapter Five

  1. The twelve simple letters ה ו ז ח ט י ל נ ס ע צ ק (H, V, Z, Ch, T, I, L, N, S, O, Tz, Q) symbolize the twelve fundamental properties: speech, thought, movement, sight, hearing, work, coition, smell, sleep, anger, taste (or swallowing), and mirth.
  2. The simple letters correspond to twelve directions: east height, northeast, east depth; south height, southeast, south depth; west height, southwest, west depth; north height, northwest, north depth. They diverge to all eternity and are the arms of the universe.
  3. The simple letters having been designed, established, weighed, and exchanged by God, He produced by them twelve zodiacal signs in the universe, twelve months in the year, and twelve chief organs in ` human body (male and female).

4, The signs of the zodiac are: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. The months of the year are: Nisan, liar, Sivan, Tammuz, Ab, Elul, Tisri, Marcheshvan, Kislev, Tebet, Sebat, and Adar. The organs of the human body are: two hands, two feet, two kidneys, gall, small intestine, liver, esophagus, stomach, and spleen.

  1. NOTE. In the following twelve stanzas, Knut Stenring again differs, this time as to the arrangement of properties:

1st. God caused the letter ה (H) to predominate in speech, crowned it, combined it with the others, and fashioned by them Aries (the Ram) in the universe, the month Nisan in the year, and the right foot of the human body (male and female).

2nd. He caused the letter ו (V) to predominate in thought, crowned it, combined it with the others, and fashioned by them Taurus (the Bull) in the universe, the month liar in the year, and the right kidney of the human body (male and female).

3rd. He caused the letter ז (Z) to predominate in movement, crowned it, combined it with the others, and fashioned by them Gemini (the Twins) in the universe, the month Sivan in the year, and the left foot of the human body (male and female).

4th. He caused the letter ח (Ch) to predominate in sight, crowned it, combined it with the others, and fashioned by them Cancer (the Crab) in the universe, the month Tammuz in the year, and the right hand of the human body (male and female).

5th. He caused the letter ט (T) to predominate in hearing, crowned it, combined it with the others, and fashioned by them Leo (the Lion) in the universe, the month Ab in the year, and the left kidney of the human body (male and female).

6th. He caused the letter י (I) to predominate in work, crowned it, combined it with the others, and fashioned by them Virgo (the Virgin) in the universe, the month Elul in the year, and the left hand of the human body (male and female).

7th. He caused the letter ל (L) to predominate in coition, crowned it, combined it with the others, and fashioned by them Libra (the Balance) in the universe, the month Tisri in the year, and the gall of the human body (male and female).

8th. He caused the letter נ (N) to predominate in smell, crowned it, combined it with the others, and fashioned by them Scorpio (the Scorpion) in the universe, the month Marcheshvan in the year, and the small intestine in the human body (male and female).

9th. He caused the letter ס (S) to predominate in sleep, crowned it, combined it with the others, and fashioned by them Sagittarius (the Archer) in the universe, the month Kislev in the year, and the stomach in the human body (male and female).

10th. He caused the letter ע (O) to predominate in anger, crowned it, combined it with the others, and fashioned by them Capricorn (the Goat) in the universe, the month Tebet in the year, and the liver in the human body (male and female).

11th. He caused the letter צ (Tz) to predominate in taste (or swallowing), crowned it, combined it with the others, and fashioned by them Aquarius (the Water Bearer) in the universe, the month Sebat in the year, and the esophagus in the human body (male and female).

12th. He caused the letter ק (Q) to predominate in mirth, crowned it, combined it with the others, and fashioned by them Pisces (the Fishes) in the universe, the month Adar in the year, and the spleen in the human body (male and female).

  1. He made them as a conflict, He arranged them as provinces and drew them up like a wall. He armed them and set one against another as in warfare. (The Elohim did likewise in the other spheres.)

Chapter Six

  1. There are three Mothers or first elements, א מ ש (A, M, Sh), from which emanated three Fathers (progenitors)–primordial (spiritual) air, water, and fire–from which issued the seven planets (heavens) with their angels, and the twelve oblique points (zodiac).
  2. To prove this there are three faithful witnesses: the universe, the year, and man. There are the twelve, the balance, and the seven. Above is the Dragon, below is the world, and lastly the heart of man; and in the midst is God who regulates them all.
  3. The first elements are air, water, and fire; the fire is above, the water is below, and a breath of air establishes balance between them. The token is: the fire carries the water. The letterמ (M) is mute; ש (Sh) is hissing like fire; there is א (A) among them, a breath of air which reconciles the two.
  4. The Dragon (Tali) is in the universe like a king upon his throne; the celestial sphere is in the year like a king in his empire; and the heart is in the body of men like a king in warfare.
  5. God also set the opposites against each other: the good against the evil, and the evil against the good. Good proceeds from good, evil from evil; the good purifies the bad, the bad the good. The good is reserved for the good, and the evil for the wicked.
  6. There are three of which each stands by itself: one is in the affirmative (filled with good), one is in the negative (filled with evil), and the third equilibrates them.
  7. There are seven divided three against three, and one in the midst of them (balance). Twelve stand in warfare: three produce love and three hatred; three are life-givers and three are destroyers.
  8. The three that cause love are the heart and the two ears; the three that produce hatred are the liver, the gall, and the tongues; the three life-givers are the two nostrils and the spleen; and the three destroyers are the mouth and the two lower openings of the body. Over all these rules God, the faithful king, from His holy habitation in all eternity. God is One above three, three are above seven, seven are above twelve, yet all are linked together.
  9. There are twenty-two letters by which the I AM (YAH), the Lord of Hosts, Almighty and Eternal, designed and created by three Sepharim (Numbers, Letters, and Sounds) His universe, and formed by them all creatures and all those things that are yet to come.
  10. When the Patriarch Abraham had comprehended the great truths, meditated upon them, and understood them perfectly, the Lord of the Universe (the Tetragrammaton) appeared to him, called him His friend, kissed him upon the head, and made with him a covenant. First, the covenant was between the ten fingers of his hands, which is the covenant of the tongue (spiritual); second, the covenant was between the ten toes of his feet, which is the covenant of circumcision (material); and God said of him, “Before Abraham bound the spirit of the twenty-two letters (the Thora) upon his tongue and God disclosed to him their secrets. God permitted the letters to be immersed in water, He burned them in the fire and imprinted them upon the winds. He distributed them among the seven planets and gave them to the twelve zodiacal signs.

 

Fundamentals of Qabbalistic Cosmogony

THE Qabbalists conceive of the Supreme Deity as an Incomprehensible Principle to be discovered only through the process of eliminating, in order, all its cognizable attributes.

That which remains – when every knowable thing has been removed – is AIN SOPH, the eternal state of Being. Although indefinable, the Absolute permeates all space. Abstract to the degree of inconceivability, AIN SOPH is the unconditioned state of all things.

Substances, essences, and intelligences are manifested out of the inscrutability of AIN SOPH, but the Absolute itself is without substance, essence, or intelligence. AIN SOPH may be likened to a great field of rich earth out of which rises a myriad of plants, each different in color, formation, and fragrance, yet each with its roots in the same dark loam–which, however, is unlike any of the forms nurtured by it. The “plants” are universes, gods, and man, all nourished by AIN SOPH and all with their source in one definitionless essence; all with their spirits, souls, and bodies fashioned from this essence, and doomed, like the plant, to return to the black ground–AIN SOPH, the only Immortal–whence they came.

AIN SOPH was referred to by the Qabbalists as The Most Ancient of all the Ancients. It was always considered as sexless. Its symbol was a closed eye. While it may be truly said of AIN SOPH that to define It is to defile It, the Rabbis postulated certain theories regarding the manner in which AIN SOPH projected creations out of Itself, and they also assigned to this Absolute Not-Being certain symbols as being descriptive, in part at least, of Its powers. The nature of AIN SOPH they symbolize by a circle, itself emblematic of eternity. This hypothetical circle encloses a dimensionless area of incomprehensible life, and the circular boundary of this life is abstract and measureless infinity.

According to this concept, God is not only a Center but also Area. Centralization is the first step towards limitation. Therefore, centers which form in the substances of AIN SOPH are finite because they are predestined to dissolution back into the Cause of themselves, while AIN SOPH Itself is infinite because It is the ultimate condition of all things.

The circular shape given to AIN SOPH signifies that space is hypothetically enclosed within a great crystal-like globe, outside of which there is nothing, not even a vacuum. Within this globe–symbolic of AIN SOPH–creation and dissolution take place. Every element and principle that will ever be used in the eternities of Kosmic birth, growth, and decay is within the transparent substances of this intangible sphere. It is the Kosmic Egg which is not broken till the great day “Be With Us,” which is the end of the Cycle of Necessity, when all things return to their ultimate cause.

In the process of creation the diffused life of AIN SOPH retires from the circumference to the center of the circle and establishes a point, which is the first manifesting One–the primitive limitation of the all-pervading O. When the Divine Essence thus retires from the circular boundary to the center, It leaves behind the Abyss, or, as the Qabbalists term it, the Great Privation.

Thus, in AIN SOPH is established a twofold condition where previously had existed but one. The first condition is the central point–the primitive objectified radiance of the eternal, subjectified life. About this radiance is darkness caused by the deprivation of the life which is drawn to the center to create the first point, or universal germ. The universal AIN SOPH, therefore, no longer shines through space, but rather upon space from an established first point.

Isaac Myer describes this process as follows: “The Ain Soph at first was filling All and then made an absolute concentration into Itself which produced the Abyss, Deep, or Space, the Aveer Qadmon or Primitive Air, the Azoth; but this is not considered in the Qabbalah as a perfect void or vacuum, a perfectly empty Space, but is thought of as the Waters or Crystalline Chaotic Sea, in which was a certain degree of Light inferior to that by which all the created [worlds and hierarchies] were made.” (See The Qabbalah.)

In the secret teachings of the Qabbalah it is taught that man’s body is enveloped in an ovoid of bubble-like iridescence, which is called the Auric Egg. This is the causal sphere of man. It bears the same relationship to man’s physical body that the globe of AIN SOPH bears to Its created universes. In fact, this Auric Egg is the AIN SOPH sphere of the entity called man. In reality, therefore, the supreme consciousness of man is in this aura, which extends in all directions and completely encircles his lower bodies.

As the consciousness in the Kosmic Egg is withdrawn into a central point, which is then called God–the Supreme One–so the consciousness in the Auric Egg of man is concentrated, thereby causing the establishment of a point of consciousness called the Ego. As the universes in Nature are formed from powers latent in the Kosmic Egg, so everything used by man in all his incarnations throughout the kingdoms of Nature is drawn from the latent powers within his Auric Egg. Man never passes from this egg; it remains even after death.

His births, deaths, and rebirths all take place within it, and it cannot be broken until the lesser day “Be With Us,” when mankind–like the universe–is liberated from the Wheel of Necessity.

THE QABBALISTIC SYSTEM OF WORLDS

On the accompanying circular chart, the concentric rings represent diagrammatically the forty rates of vibration (called by the Qabbalists Spheres) which emanate from AIN SOPH.

The circle X 1 is the outer boundary of space. It circumscribes the area of AIN SOPH. The nature of AIN SOPH Itself is divided into three parts, represented by the spaces respectively between X 1 and X 2, X 2 and X 3, X 3 and A 1; thus:

X 1 to X 2, אין, AIN, the vacuum of pure spirit.
X 2 to X 3, אין סוף, AIN SOPH, the Limitless and Boundless.
X 3 to A 1, אין סוף אור, AIN SOPH AUR, the Limitless Light.

It should be borne in mind that in the beginning the Supreme Substance, AIN, alone permeated the area of the circle; the inner rings had not yet come into manifestation. As the Divine Essence concentrated Itself, the rings X 2 and X 3 became apprehensible, for AIN SOPH is a limitation of AIN, and AIN SOPH AUR, or Light, is a still greater limitation. Thus the nature of the Supreme One is considered to be threefold, and from this threefold nature the powers and elements of creation were reflected into the Abyss left by the motion of AIN SOPH towards the center of Itself. The continual motion of AIN SOPH towards the center of Itself resulted in the establishment of the dot in the circle. The dot was called God, as being the supreme individualization of the Universal Essence.

Concerning this the Zohar says:

“When the concealed of the Concealed wished to reveal Himself He first made a single point: the Infinite was entirely unknown, and diffused no light before this luminous point violently broke through into vision.”

The name of this point is I AM, called by the Hebrews Eheieh. The Qabbalists gave many names to this dot. On this subject Christian D. Ginsberg writes, in substance: The dot is called the first crown, because it occupies the highest position. It is called the aged, because it is the first emanation. It is called the primordial or smooth point. It is called the white head, the Long Face–Macroprosophus–and the inscrutable height, because it controls and governs all the other emanations.

When the white shining point had appeared, it was called Kether, which means the Crown, and out of it radiated nine great globes, which arranged themselves in the form of a tree. These nine together with the first crown constituted the first system of Sephiroth. These ten were the first limitation of ten abstract points within the nature of AIN SOPH Itself. The power of AIN SOPH did not descend into these globes but rather was reflected upon them as the light of the sun is reflected upon the earth and planets. These ten globes were called the shining sapphires, and it is believed by many Rabbins that the word sapphire is the basis of the wordSephira (the singular of Sephiroth).

The great area which had been privated by the withdrawal of AIN SOPH into the central point, Kether, was now filled by four concentric globes called worlds, or spheres, and the light of the ten Sephiroth was reflected down through each of these in turn. This resulted in the establishment of four symbolical

 

THE HEBREW TRIAD.

The Qabbalists used the letter ש, Shin, to signify the trinity of the first three Sephiroth. The central circle slightly above the other two is the first Sephira–Kether, the White Head, the Crown. The other two circles represent Chochmah, the Father, and Binah, the Mother. From the union of the Divine Father and the Divine Mother are produced the worlds and the generations of living things. The three flame-like points of the letter ש have long been used to conceal this Creative Triad of the Qabbalists.

trees, each hearing the reflections of the ten Sephirothic globes. The 40 spheres of creation out of AIN SOPH are divided into four great world chains, as follows:

  • A 1 to A 10, Atziluth, the Boundless World of Divine Names.
  • B 1 to B 10, Briah, the Archangelic World of Creations.
  • C 1 to C 10, Yetzirah, the Hierarchal World of Formations.
  • D 1 to D 10, Assiah, the Elemental World of Substances.

Each of these worlds has ten powers, or spheres–a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding.

On the plane of Atziluth (A 1 to A 10), the highest and most divine of all the created worlds, the unmanifested AIN SOPH established His first point or dot in the Divine Sea–the three spheres of X. This dot–A 1–contains all creation within it, but in this first divine and uncontaminated state the dot, or first manifested. God, was not considered as a personality by the Qabbalists but rather as a divine establishment or foundation. It was called the First Crown and from it issued the other circles of the Atziluthic World: A 2, A 3, A 4, A 5, A 6, A 7, A 8, A 9, and A 10. In the three lower worlds these circles are intelligences, planers, and elements, but in this first divine world they are called the Rings of the Sacred Names.

The first ten great circles (or globes) of light which were manifested out of AIN SOPH and the ten names of God assigned to them by the Qabbalists are as follows:

  • From AIN SOPH came A 1, the First Crown, and the name of the first power of God was Eheieh, which means I Am [That I Am].
  • From A 1 came A 2, the first Wisdom, and the name of the second power of God was Jehovah, which means Essence of Being.
  • From A 2 came A 3, the first Understanding, and the name of the third power of God was Jehovah Elohim, which means God of Gods.
  • From A 3 came A 4, the first Mercy, and the name of the fourth power of God was El, which means God the Creator.
  • From A 4 came A 5, the first Severity, and the name of the fifth power of God was Elohim Gibor, which means God the Potent.
  • From A 5 came A 6, the first Beauty, and the name of the sixth power of God was Eloah Vadaath, which means God the Strong.
  • From A 6 came A 7, the first Victory, and the name of the seventh power of God was Jehovah Tzaboath, which means God of Hosts.
  • From A 7 came A 8, the first Glory, and the name of the eighth power of God was Elohim Tzaboath, which means Lord God of Hosts.
  • From A 8 came A 9, the first Foundation, and the name of the ninth power of God was Shaddai, El Chai, which means Omnipotent.
  • From A 9 came A 10, the first Kingdom, and the name of the tenth power of God was Adonai Melekh, which means God.
  • From A 10 came B 1, the Second Crown, and the World of Briah was established.

The ten emanations from A 1 to A 10 inclusive are called the foundations of all creations.

The Qabbalists designate them the ten roots of the Tree of Life. They are arranged in the form of a great human figure called Adam Qadmon–the man made from the fire mist (red dirt), the prototypic Universal Man. In the Atziluthic World, the powers of God are most purely manifested. These ten pure and perfect radiations do not descend into the lower worlds and take upon themselves forms, but are reflected upon the substances of the inferior spheres. From the first, or Atziluthic, World they are reflected into the second, or Briatic, World. As the reflection always lacks some of the brilliancy of the original image, so in the Briatic World the ten radiations lose part of their infinite power. A reflection is always like the thing reflected, but smaller and fainter.

In the second world, B 1 to B 10, the order of the spheres is the Name as in the Atziluthic World, but the ten circles of light are less brilliant and more tangible, and are here referred to as ten great Spirits–divine creatures who assist in the establishment of order and intelligence in the universe. As already noted, B 1 is born out of A 10 and is included within all the spheres superior to itself. Out of B 1 are taken nine globes–B 2, B 3, B 4, B 5, B 6, B 7, B 8, B 9, and B 10–which constitute the World of Briah. These ten subdivisions, however, are really the ten Atziluthic powers reflected into the substance of the Briatic World. B 1 is the ruler of this world, for it contains all the other rings of its own world and also the rings of the third and fourth worlds, C and D.

In the World of Briah the ten spheres of light are called the Archangels of Briah. Their order and powers are as follows:

  • From A 10 came B 1, the Second Crown; it is called Metatron, the Angel of the Presence.
  • From B 1 came B 2, the second Wisdom; it is called Raziel, the Herald of Deity who revealed the mysteries of Qabbalah to Adam.
  • From B 2 carne B 3, the second Understanding; it is called Tsaphkiel, the Contemplation of God.
  • From B 3 came B 4 ‘ the second Mercy; it is called Tsadkiel, the justice of God.
  • From B 4 came B 5, the second Severity; it is called Samael, the Severity of God.
  • From B 5 came B 6, the second Beauty; it is called Michael, Like Unto God.
  • From B 6 came B 7, the second Victory; it is called Haniel, the Grace of God.
  • From B 7 came B 8, the second Glory; it is called Raphael, the Divine Physician.
  • From B 8 came B 9, the second Foundation; it is called Gabriel, the Man-God.
  • From B 9 came B 10, the second Kingdom; it is called Sandalphon, the Messias.
  • From B 10 came C 1, the Third Crown, and the World of Yetzirah was established.

The ten Archangels of Briah are conceived to be ten great spiritual beings, whose duty is to manifest the ten powers of the Great Name of God existent in theAtziluthic World, which surrounds and interpenetrates the entire world of creation.

All things manifesting in the lower worlds exist first in the intangible rings of the upper spheres, so that creation is, in truth, the process of making tangible the intangible by extending the intangible into various vibratory rates. The ten globes of Briatic power, while themselves reflections, are mirrored downward into the third or Yetziratic World, where still more limited in their expression they become the spiritual and invisible zodiac which is behind the visible band of constellations. In this third world the ten globes of the original Atziluthic World are greatly limited and dimmed, but they are still infinitely powerful in comparison with the state of substance in which man dwells. In the third world, C 1 to C 10, the globes become hierarchies of celestial creatures, called the Choirs of Yetzirah. Here again, all are included within the ring C 1, the power which controls the Yetziratic World and which includes within itself and controls the entire world D.

The order of the globes and the names of the hierarchies composing them are as follows:

  • From B 10 came C 1, the Third Crown; the Hierarchy is the Cherubim, Chaioth Ha Kadosh, the Holy Animals.
  • From C 1 came C 2, the third Wisdom; the Hierarchy is the Cherubim, Orphanim, the Wheels.
  • From C 2 came C 3, the third Understanding; the Hierarchy is the Thrones, Aralim, the Mighty Ones.
  • From C 3 came C 4, the third Mercy; the Hierarchy is the Dominations, Chashmalim, the Brilliant Ones.
  • From C 4 came C 5, the third Severity; the Hierarchy is the Powers, Seraphim, the Flaming Serpents.
  • From C 5 came C 6, the third Beauty; the Hierarchy is the Virtues, Melachim, the Kings.
  • From C 6 came C 7, the third Victory; the Hierarchy is the Principalities, Elohim, the Gods.
  • From C 7 came C 8, the third Glory; the Hierarchy is the Archangels, Ben Elohim, the Sons of God.
  • From C 8 came C 9, the third Foundation; the Hierarchy is the Angels, Cherubim, the Scat of the Sons.
  • From C 9 came C 10, the third Kingdom; the Hierarchy is Humanity, the Ishim, the Souls of Just Men.
  • From C 10 came D 1, the Fourth Crown, and the World of Assiah was established.

From the Yetziratic World the light of the ten spheres is reflected into the World of Assiah, the lowest of the four.

The ten globes of the original Atziluthic World here take upon themselves forms of physical matter and the sidereal system is the result. The World of Assiah, or the elemental world of substance, is the one into which humanity descended at the time of Adam’s fall. The Garden of Eden is the three upper worlds, and for his sins man was forced into the sphere of substance and assumed coats of skin (bodies).

All of the spiritual forces of the upper worlds, A, B, C, when they strike against the elements of the lower world, D, are distorted and perverted, resulting in the creation of hierarchies of demons to correspond with the good spirits in each of the higher worlds. In all the ancient Mysteries, matter was regarded as the source of all evil and spirit the source of all good, for matter inhibits and limits, often so clogging the inner perceptions that man is unable to recognize his own divine potentialities.

Since matter thus prevents humanity from claiming its birthright, it is called the Adversary, the power of evil. The fourth world, D, is the world of solar systems,

 

THE PLAN OF DIVINE ACTIVITY.

According to the Qabbalists, the life of the Supreme Creator permeates all substance, all space, and all time, but for diagrammatic purposes the Supreme, All-Inclusive Life is limited by Circle 3, which may be called “the boundary line of Divine existence.” The Divine Life permeating the area bounded by Circle 3 is focused at Point 1, which thus becomes the personification of the impersonal life and is termed “the First Crown.” The creative forces pouring through Point 1 come into manifestation as the objective universe in the intermediate space, Circle 2.

comprising not only the one of which the earth is a part but all the solar systems in the universe.

Opinions differ as to the arrangement of the globes of this last world, D 1 to D 10 inclusive. The ruler of the fourth world is D 1, called by some the Fiery Heaven; by others the Primum Mobile, or the First Motion. From this whirling fire emanates the material starry zodiac, D 2, in contradistinction to the invisible spiritual zodiac of the Yetziratic World. From the zodiac, D 2, are differentiated the spheres of the planets in concatenate order.

The ten spheres of the World of Assiah are as follows:

  • From C 10 came D 1, the Fourth Crown; Rashith Ha-Galagalum, the Primum Mobile, the fiery mist which is the beginning of the material universe.
  • From D 1 came D 2, the fourth Wisdom; Masloth, the Zodiac, the Firmament of the Fixed Stars.
  • From D 2 came D 3, the fourth Understanding; Shabbathai, the sphere of Saturn.
  • From D 3 came D 4, the fourth Mercy; Tzedeg, the sphere of Jupiter.
  • From D 4 came D 5, the fourth Severity; Madim, the sphere of Mars.
  • From D 5 came D 6, the fourth Beauty; Shemesh, the sphere of the Sun.
  • From D 6 came D 7, the fourth Victory; Nogah, the sphere of Venus.
  • From D 7 came D 8, the fourth Glory; Kokab, the sphere of Mercury.
  • From D 8 came D 9, the fourth Foundation; Levanah, the sphere of the Moon.
  • From D 9 came D 10, the Fourth Kingdom; Cholom Yosodoth, the sphere of the Four Elements.

By inserting a sphere (which he calls the Empyrean) before the Primum Mobile, Kircher moves each of the other spheres down one, resulting in the elimination of the sphere of the elements and making D 10 the sphere of the Moon.

In the World of Assiah are to be found the demons and tempters. These are likewise reflections of the ten great globes of Atziluth, but because of the distortion of the images resulting from the base substances of the World of Assiah upon which they are reflected, they become evil creatures, called shells by the Qabbalists.

There are ten hierarchies of these demons to correlate with the ten hierarchies of good spirits composing the Yetziratic World.

There are:

 

THE QABBALISTIC SCHEME OF THE FOUR WORLDS.

In the above chart the dark line between X 3 and A 1 constitutes the boundary of the original dot, while the concentric circles within this heavier line symbolize the emanations and the worlds which came forth from the dot. As this dot is contained within the outer rings X 1, X 2, and X 3, and represents the first establishment of an individualized existence, so the lower universe symbolized by the forty concentric circles within the dot represents the lower creation evolved out of and yet contained within the nature of the first Crown, which may be called God, within whom the divine powers, the celestial beings the sidereal worlds, and man, live and move and have their being. It is highly important that all the rings within A 1 be considered as being enclosed by the primitive dot, which is itself encircled by the great ring X 1, or the Auric Egg of AIN SOPH.

Each ring includes with in its own nature all the rings within itself and is included within the natures of all the rings outside of itself. Thus, A 1–the primitive dot–controls and contains the thirty-nine rings which it encloses, all of these partaking of its nature in varying degrees according to their respective dignities. Consequently, the entire area from A 1 to D 10 inclusive is the original dot, and the rings symbolize the divisions which took place with in it and the emanations which poured out from it after its establishment in the midst of the abstract nature of AIN SOPH. The powers of the rings decrease towards the center of the diagram, for Power is measured by the number of things controlled, and each ring controls the rings within it and is controlled by the rings outside of it. Thus, while A 1 controls thirty-nine rings besides itself, B 1 controls only twenty-nine rings besides its own. Therefore, A 1 is more powerful than B 1. As the greatest spiritual solidity, or permanence, is at the circumference and the greatest material density, or impermanence, is at the center of the diagram, the rings as they decrease in Power become more material and substantial until the center sphere, D 10, symbolizes the actual chemical elements of the earth. The rates of vibration are also lower as the rings approach the center. Thus, the vibration of A 2 is lower than A 1 but higher than A 3, and so on in decreasing scale towards the center, A 1 being the highest and D 10 the lowest sphere of creation. While A 1, the ruler of creation, controls the circles marked A, B, C, and D, it is less than the three rings of AIN SOPH–X 1, X2, and X3–and therefore bows before the throne of the ineffable Creator from whose substances it was individualized.

also ten Archdemons, corresponding to the ten Archangels of Briah. The black magicians use these inverted spirits in their efforts to attain their nefarious ends, but in time the demon destroys those who bind themselves to it.

The ten orders of demons and the ten Archdemons of the World of Assiah are as follows:

  • D 1, the evil Crown; the hierarchy is called Thaumiel, the doubles of God, the Two-headed; the Archdemons are Satan and Moloch.
  • From D 1 came D 2, the evil Wisdom; the hierarchy is called Chaigidiel, those who obstruct; the Archdemon is Adam Belial.
  • From D 2 came D 3, the evil Understanding; the hierarchy is called Satharial, the concealment of God, the Archdemon is Lucifuge.
  • From D 3 came D 4, the evil Mercy; the hierarchy is called Gamchicoth, the disturber of things; the Archdemon is Astaroth.
  • From D 4 came D 5, the evil Severity; the hierarchy is called Golab, incendiarism and burning; the Archdemon is Asmodeus.
  • From D 5 came D 6, the evil Beauty; the hierarchy is called Togarini, the wranglers; the Archdemon is Belphegor.
  • From D 6 came D 7, the evil Victory; the hierarchy is called Harab Serap, the dispensing Raven; the Archdemon is Baal Chanan.
  • From D 7 came D 8, the evil Glory; the hierarchy is called Samael, the embroiler; the Archdemon is Adramelek.
  • From D 8 came D 9, the evil Foundation; the hierarchy is called Gamaliel, the obscene; the Archdemon is Lilith.
  • From D 9 came D 10, the evil Kingdom; the hierarchy is called Nahemoth, the impure; the Archdemon is Nahema.

The Qabbalists declare that the worlds, intelligences, and hierarchies were established according to the vision of Ezekiel.

By the man of Ezekiel’s vision is symbolized the World of Atziluth; by the throne, the World of Briah; by the firmament, the World of Yetzirah; and by the living creatures the World of Assiah. These spheres are the wheels within wheels of the prophet. The Qabbalists next established a human figure in each of the four worlds: A 1 was the head and A 10 the feet of the man of Atziluth; B 1 was the head and B 10 the feet of the man of Briah; C 1 was the head and C 10 the feet of the man of Yetzirah; D 1 was the head and D 10 the feet of the man of Assiah. These four are called the World Men. They are considered androgynous and are the prototypes of humanity.

The human body, like that of the universe, is considered to be a material expression of ten globes or spheres of light.

Therefore man is called the Microcosm–the little world, built in the image of the great world of which he is a part. The Qabbalists also established a mysterious universal man with his head at A 1 and his feet at D 10. This is probably the secret significance of the great figure of Nebuchadnezzar’s dream, with its head in the World of Atziluth, its arms and hands in the World of Briah, its generative system in the World of Yetzirah, and its legs and feet in the World of Assiah.

This is the Grand Man of the Zohar, of whom Eliphas Levi writes:

“It is not less astonishing to observe at the beginning of the Zohar the profundity of its notions and the sublime simplicity of its images. It is said as follows: ‘The science of equilibrium is the key of occult science. Unbalanced forces perish in the void. So passed the kings of the elder world, the princes of the giants. They have fallen like trees without roots, and their place is found no more. Through the conflict of unbalanced forces, the devastated earth was void and formless, until the Spirit of God made for itself a place in heaven and reduced the mass of waters.

All the aspirations of Nature were directed then towards unity of form, towards the living synthesis (if equilibrated forces; the face of God, crowned with light, rose over the vast sea and was reflected in the waters thereof. His two eyes were manifested, radiating with splendour, darting two beams of light which crossed with those of the reflection. The brow of God and His eyes formed a triangle in heaven, and its reflection formed a second triangle in the waters. So was revealed the number six, being that of universal creation.’

The text, which would be unintelligible in a literal version, is translated here by way of interpretation. The author makes it plain that the human form which he ascribes to Deity is only an image of his meaning and that God is beyond expression by human thought or representation by any figure. Pascal said that God is a circle, of which the center is everywhere and the circumference nowhere. But how is one to imagine a circle apart from its circumference?

The Zohar adopts the antithesis of this paradoxical image and in respect of the circle of Pascal would say rather that the circumference is everywhere, while that which is nowhere is the center. It is however to a balance and not to a circle that it compares the universal equilibrium of things. It affirms that equilibrium is everywhere and so also is the central point where the balance hangs in suspension. We find that the Zohar is thus more forcible and more profound than Pascal. * * * The Zohar is a genesis of light; the Sepher Yetzirah is a ladder of truth.

Therein are expounded the two-and-thirty absolute symbols of speech–being numbers and letters. Each letter produces a number, an idea and a form, so that mathematics are applicable to forms and ideas, even as to numbers, in virtue of an exact proportion, and a perfect correspondence. By the science of the Sepher Yetzirah, the human mind is rooted in truth and in reason; it accounts for all progress possible to intelligence by means of the evolution of numbers.

Thus does the Zohar represent absolute truth, while the Sepher Yetzirah furnishes the method of its acquisition, its discernment and application.” (History of Magic.)

By placing man himself at the point D 10, his true constitution is revealed.

He exists upon four worlds, only one of which is visible. It is then made evident that his parts and members upon the material plane are, by analogy, hierarchies and intelligences in the higher worlds. Here, again, the law of interpenetration is evidenced. Although within man is the entire universe (the 43 spheres interpenetrating D 10), he is ignorant of its existence because he cannot exercise control over that which is superior to or greater than himself. Nevertheless, all these higher spheres exercise control over him, as his functions and activities demonstrate. If they did not, he would be an inert mass of substance. Death is merely the result of deflecting the life impulses of the higher rings away from the lower body.

The control of the transubstantial rings over their own material reflection is called life, and the spirit of man is, in reality, a name given to this great host of intelligences, which are focused upon substance through a point called the ego, established in the midst of themselves. X 1 is the outside boundary of the human Auric Egg, and the entire diagram becomes a cross section of the constitution of man, or a cross section of the Kosmic constitution, if correlated with the universe. By the secret culture of the Qabbalistic School, man is taught how to climb the rings (unfold his consciousness) until at last he returns to AIN SOPH. The process by which this is accomplished is called the Fifty Gates of Light. Kircher, the Jesuit Qabbalist, declares that Moses passed through forty-nine of the gates, but that Christ alone passed the fiftieth gate.

To the third edition of the Sepher Yetzirah translated from the Hebrew by Wm. Wynn Westcott are appended the Fifty Gates of Intelligence emanating from Binah, the second Sephira. The source of this information is Kircher’s Œdipus Ægyptiacus. The gates are divided into six orders, of which the first four have each ten subdivisions, the fifth nine, and the sixth only one.

The first order of gates is termed Elementary and its divisions areas follows:

(1) Chaos, Hyle, the First Matter

(2) Formless, void, lifeless

(3) The Abyss

(4) Origin of the Elements

(5) Earth (no seed germs)

(6) Water

(7) Air

(8) Fire

(9) Differentiation of qualities

(10) Mixture and combination

The second order of gates is termed Decad of Evolution and its divisions areas follows:

(11) Minerals differentiate

(12) Vegetable principles appear

(13) Seeds germinate in moisture

(14) Herbs and Trees

(15) Fructification in vegetable life

(16) Origin of low forms of animal life

(17) Insects and Reptiles appear

(18) Fishes, vertebrate life in the waters

(19) Birds, vertebrate life in the air

(20) Quadrupeds, vertebrate earth animals

The third order of gates is termed Decad of Humanity and its divisions are as follows:

(21) Appearance of Man

(22) Material human body

(23) Human Soul conferred

(24) Mystery of Adam and Eve

(25) Complete Man as the Microcosm

(26) Gift of five human faces acting exteriorly

(27) Gift of five powers to the soul

(28) Adam Kadmon, the Heavenly Man

(29) Angelic beings

(30) Man in the image of God

The fourth order of gates is termed World of Spheres and its divisions are as follows:

(31) The Heaven of the Moon

(32) The Heaven of Mercury

(33) The Heaven of Venus

(34) The Heaven of the Sun

(35) The Heaven of Mars

(36) The Heaven of Jupiter

(37) The Heaven of Saturn

(38) The Firmament

(39) The Primum Mobile

(40) The Empyrean Heaven

The fifth order of gates is termed The Angelic World and its divisions are as follows:

(41) Ishim–Sons of Fire

(42) Orphanim–Cherubim

(43) Aralim–Thrones

(44) Chashmalim–Dominions

(45) Seraphim–Virtues

(46) Melachim–Powers

(47) Elohim–Principalities

(48) Ben Elohim–Angels

(49) Cherubim–Archangels

[The order of the Angels is a matter of controversy, the arrangement above differing from that accepted in other sections of this volume. The Rabbins disagree fundamentally as to the proper sequence of the Angelic names.]

The sixth order is termed The Archetype and consists of but one gate:

(50) God, AIN SOPH, He whom no mortal eye hath seen

The fiftieth gate leads from creation into the Creative Principle and he who passes through it returns into the unlimited and undifferentiated condition of ALL.

The fifty gates reveal a certain evolutionary process and it was declared by the Rabbins that he who would attain to the highest degree of understanding must pass sequentially through all of these orders of life, each of which constituted a gate in that the spirit, passing from the lower to the higher, found in each more responsive organism new avenues of self-expression.

 

The Tree of the Sephiroth

THE Tree of the Sephiroth may be considered an invaluable compendium of the secret philosophy which originally was the spirit and soul of Chasidism. The Qabbalah is the priceless heritage of Israel, but each year those who comprehend its true principles become fewer in number. The Jew of today, if he lacks a realization of the profundity of his people’s doctrines, is usually permeated with that most dangerous form of ignorance, modernism, and is prone to regard the Qabbalah either as an evil to be shunned like the plague or as a ridiculous superstition which has survived the black magic of the Dark Ages. Yet without the key which the Qabbalah supplies, the spiritual mysteries of both the Old and the New Testament must remain unsolved by Jew and Gentile alike.

The Sephirothic Tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. The ten globes are called the Sephiroth and to them are assigned the numbers i to 10. The three columns are called Mercy (on the right), Severity (on the left), and, between them,Mildness, as the reconciling power. The columns may also be said to represent Wisdom, Strength, and Beauty, which form the triune support of the universe, for it is written that the foundation of all things is the Three. The 22 channels are the letters of the Hebrew alphabet and to them are assigned the major trumps of the Tarot deck of symbolic cards.

Eliphas Levi declared that by arranging the Tarot cards according to a definite order man could discover all that is knowable concerning his God, his universe, and himself. When the ten numbers which pertain to the globes (Sephiroth) are combined with the 22 letters relating to the channels, the resultant sum is 32–the number peculiar to the Qabbalistic Paths of Wisdom. These Paths, occasionally referred to as the 32 teeth in the mouth of the Vast Countenance or as the 32 nerves that branch out from the Divine Brain, are analogous to the first 32 degrees of Freemasonry, which elevate the candidate to the dignity of a Prince of the Royal Secret. Qabbalists also consider it extremely significant that in the original Hebrew Scriptures the name of God should occur 32 times in the first chapter of Genesis. (In the English translations of the Bible the name appears 33 times.) In the mystic analysis of the human body, according to the Rabbins, 32 spinal segments lead upward to the Temple of Wisdom–the skull.

The four Qabbalistic Trees described in the preceding chapter were combined by later Jewish scholars into one all-inclusive diagram and termed by them not only the Sephirothic but also the Archetypal, or Heavenly, Adam. According to some authorities, it is this Heavenly Adam, and not a terrestrial man, whose creation is described in the opening chapters of Genesis. Out of the substances of this divine man the universe was formed; in him it remains and will continue even after dissolution shall resolve the spheres back into their own primitive substance. The Deity is never conceived of as actually contained in the Sephiroth, which are purely hypothetical vessels employed to define the limits of the Creative Essence. Adolph Franck rather likens the Sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable.

The ten Sephiroth composing the body of the prototypic Adam, the numbers related to them, and the parts of the universe to which they correspond are as follows:

No. THE SEPHIROTH THE UNIVERSE ALTERNATIVE
1 Kether–the Crown Primum Mobile The Fiery Heavens
2 Chochmah–Wisdom The Zodiac The First Motion
3 Binah–Understanding Saturn The Zodiac
4 Chesed–Mercy Jupiter Saturn
5 Geburah–Severity Mars Jupiter
6 Tiphereth–Beauty Sun Mars
7 Netsah–Victory Venus Sun
8 Hod–Glory Mercury Venus
9 Jesod–the Foundation Moon Mercury
10 Malchuth–the Kingdom Elements Moon

It must continually be emphasized that the Sephiroth and the properties assigned to them, like the tetractys of the Pythagoreans, are merely symbols of the cosmic system with its multitude of parts. The truer and fuller meaning of these emblems may not be revealed by writing or by word of mouth, but must be divined as the result of study and meditation. In the Sepher ha Zohar it is written that there is a garment–the written doctrine-which every man may see. Those with understanding do not look upon the garment but at the body beneath it–the intellectual and philosophical code. The wisest of all, however, the servants of the Heavenly King, look at nothing save the soul–the spiritual doctrine–which is the eternal and ever-springing root of the law. Of this great truth Eliphas Levi also writes declaring that none can gain entrance to the secret House of Wisdom unless he wear the voluminous cape of Apollonius of Tyana and carry in his hand the lamp of Hermes. The cape signifies the qualities of self-possession and self-reliance which must envelope the seeker as a cloak of strength, while the ever-burning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved.

The Sephirothic Tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or Heavenly, Man–Adam Kadmon–theIdea of the Universe. The ten divine globes (Sephiroth) are then considered as analogous to the ten sacred members and organs of the Protogonos, according to the following arrangement. Kether is the crown of the Prototypic Head and perhaps refers to the pineal gland; Chochmah and Binah are the right and left hemispheres respectively of the Great Brain; Chesed and Geburah (Pechad) are the right and left arms respectively, signifying the active creative members of the Grand Man; Tiphereth is the heart, or, according to some, the entire viscera; Netsah and Hod are the right and left legs respectively, or the supports of the world; Jesod is the generative system, or the foundation of form; and Malchuth represents the two feet, or the base of being. Occasionally Jesod is considered as the male and Malchuth as the female generative power. The Grand Man thus conceived is the gigantic image of Nebuchadnezzar’s dream, with head of gold, arms and chest of silver, body of brass, legs of iron, and feet of clay. The mediæval Qabbalists also assigned one of the Ten Commandments and a tenth part of the Lord’s Prayer in sequential order to each of the ten Sephiroth.

Concerning the emanations from Kether which establish themselves as three triads of Creative Powers–termed in the Sepher ha Zohar three heads each with three faces–H. P. Blavatsky writes: “This [Kether] was the first Sephiroth, containing in herself the other nine ספּירות Sephiroth, or intelligences. In their totality and unity they represent the archetypal man, Adam Kadmon, the πρωτόγονος, who in his individuality or unity is yet dual, or bisexual, the Greek Didumos, for he is the prototype of all humanity. Thus we obtain three trinities, each contained in a ‘head.’ In the first head, or face (the three-faced Hindu Trimurti),

 

THE FOUR SEPHIROTHIC TREES.

The forty concentric circles shown in the large circular cut in the preceding chapter are here arranged as four trees, each consisting of ten circles. These trees disclose the organization of the hierarchies controlling the destinies of all creation. The trees are the same in each of the four world but the powers vested in the globes express themselves differently through the substances of each world, resulting in endless differentiation.

we find Sephira [Kether], the first androgyne, at the apex of the upper triangle, emitting Hachama [Chochmah], or Wisdom, a masculine and active potency–also called Jah, יה–and Binah, בינה, or Intelligence, a female and passive potency, also represented by the name Jehovah יהוה. These three form the first trinity or ‘face’ of the Sephiroth. This triad emanated Hesed, הסד, or Mercy, a masculine active potency, also called El, from which emanated Geburah גבורה, or justice, also called Eloha, a feminine passive potency; from the union of these two was produced Tiphereth טפּארת, Beauty, Clemency, the Spiritual Sun, known by the divine name Elohim; and the second triad, ‘face,’ or ‘head,’ was formed. These emanating, in their turn, the masculine potency Netzah, נצה, Firmness, or Jehovah Sabaoth, who issued the feminine passive potency Hod,הוד, Splendor, or Elohim Sabaoth; the two produced Jesod, יסוד, Foundation, who is the mighty living oneEl-Chai, thus yielding the third trinity or ‘head.’ The tenth Sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. It is Malchuth or Kingdom, מלכות, and Shekinah, שכינה, also called Adonai, and Cherubim among the angelic hosts. The first ‘Head’ is called the Intellectual world; the second ‘Head’ is the Sensuous, or the world of Perception, and the third is the material or Physical world.” (See Isis Unveiled.)

Among the later Qabbalists there is also a division of the Sephirothic Tree into five parts, in which the distribution of the globes is according to the following order:

(1) Macroprosophus, or the Great Face, is the term applied to Kether as the first and most exalted of the Sephiroth and includes the nine potencies or Sephiroth issuing from Kether.

(2) Abba, the Great Father, is the term generally applied to Chochmah–Universal Wisdom–the first emanation of Kether, but, according to Ibn Gebirol, Chochmah represents the Son, the Logos or the Word born from the union of Kether and Binah.

(3) Aima, the Great Mother, is the name by which Binah, or the third Sephira, is generally known. This is the Holy Ghost, from whose body the generations issue forth. Being the third person of the Creative Triad, it corresponds to Jehovah, the Demiurgus.

(4) Microprosophus, or the Lesser Face, is composed of the six Sephiroth–Chesed, Geburah, Tiphereth, Netsah, Hod, and Jesod. The Microprosophus is commonly called the Lesser Adam, or Zauir Anpin, whereas the Macroprosophus, or Superior Adam, is Arikh Anpin. The Lesser Face is properly symbolized by the six-pointed star or interlaced triangles of Zion and also by the six faces of the cube. It represents the directions north, east, south, west, up, and down, and also the first six days of Creation. In his list of the parts of the Microprosophus, MacGregor-Mathers includes Binah as the first and superior part of the Lesser Adam, thus making his constitution septenary. If Microprosophus be considered as sexpartite, then his globes (Sephiroth) are analogous to the six days of Creation, and the tenth globe, Malchuth, to the Sabbath of rest.

(5) The Bride of Microprosophus is Malchuth–the epitome of the Sephiroth, its quaternary constitution being composed of blendings of the four elements. This is the divine Eve that is taken out

 

A TABLE OF SEPHIROTHIC CORRESPONDENCES.

From Fludd’s Collectio Operum.

The above diagram has been specially translated from the Latin as being of unique value to students of Qabbalism and also as an example of Robert Fludd’s unusual ability in assembling tables of correspondences. Robert Fludd ranks among the most eminent Rosicrucians and Freemasons; in fact, he has often been called “the first English Rosicrucian.” He has written several valuable documents directly bearing upon the Rosicrucian enigma. It is significant that the most important of his works should be published at the same time as those of Bacon, Shakespeare, and the first Rosicrucian authors.

 

THE SEPHIROTHIC TREE OF THE LATER QABBALISTS.

Translated from Kircher’s Œdipus Ægyptiacus.

Having demonstrated that the Qabbalists divided the universe into four worlds, each consisting of ten spheres, it is necessary to consider next how the ten spheres of each world were arranged into what is called the ”Sephirothic Tree.” This Tree is composed of ten circles, representing the numbers 1 to 20 and connected together by twenty-two canals–the twenty-two letters of the Hebrew alphabet. The ten numbers plus the twenty-two letters result in the occult number 32, which, according to the Mishna, signifies the Thirty-two Paths of Wisdom. Letters and numbers, according to the Qabbalists, are the keys to all knowledge, for by a secret system of arranging them the mysteries of creation are revealed. For this reason they are called “the Paths of Wisdom.” This occult fact is carefully concealed in the 32nd degree of Freemasonry.

There are four trees, one in each of the four worlds established in the preceding chapter. The first is in the Atziluthic World, the ten circles being the ten globes of light established in the midst of AIN SOPH. The powers and attributes of this Tree are reflected into each of the three lower worlds, the form of the Tree remaining the same but its power diminishing as it descends. To further complicate their doctrine, the Qabbalists created another tree, which was a composite of all four of the world trees but consisted of only ten globes. In this single tree were condensed all the arcana previously scattered through the voluminous archives of Qabbalistic literature.

of the side of Microprosophus and combines the potencies of the entire Qabbalistic Tree in one sphere, which may be termed man.

According to the mysteries of the Sephiroth, the order of the Creation, or the Divine Lightning Flash which zigzags through the four worlds according to the order of the divine emanations, is thus described: From AIN SOPH, the Nothing and All, the Eternal and Unconditioned Potency, issues Macroprosophus, the Long Face, of whom it is written, “Within His skull exist daily thirteen thousand myriads of worlds which draw their existence from Him and by Him are upheld.” (See The Greater Holy Assembly.) Macroprosophus, the directionalized will of AIN SOPH, corresponding to Kether, the Crown of the Sephiroth, gives birth out of Himself to the nine lesser spheres of which He is the sum and the overbrooding cause. The 22 letters of the Hebrew alphabet, by the various combinations of which the laws of the universe are established, constitute the scepter of Macroprosophus which He wields from His flaming throne in the Atziluthic World.

From this eternal and ancient androgyne–Kether–come forth Chochmah, the great Father, and Binah, the great Mother. These two are usually referred to as Abba and Aima respectively–the first male and the first female, the prototypes of sex. These correspond to the first two letters of the sacred name, Jehovah, יהוה, IHVH. The Father is the י, or I, and the Mother is the ה, or H. Abba and Aima symbolize the creative activities of the universe, and are established in the creative world of Briah. In the Sepher ha Zohar it is written, “And therefore are all things established in the equality of male and female; for were it not so, how could they subsist? This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other–Chochmah, Wisdom, as the Father; Binah, Understanding, as the Mother.”

There is a difference of opinion concerning certain of the relationships of the parts of the first triad. Some Qabbalists, including Ibn Gebirol, consider Kether as the Father, Binah as the Mother, and Chochmah as the Son. In this later arrangement, Wisdom, which is the attribute of the Son, becomes the creator of the lower spheres. The symbol of Binah is the dove, a proper emblem for the brooding maternal instinct of the Universal Mother.

Because of the close similarity of their creative triad to the Christian Trinity, the later Qabbalists rearranged the first three Sephiroth and added a mysterious point called Daath–a hypothetical eleventh Sephira. This is located where the horizontal line connecting Chochmah and Binah crosses the vertical line joining Kether and Tiphereth. While Daath is not mentioned by the first Qabbalists, it is a highly important element and its addition to the Sephirothic Tree was not made without full realization of the significance of such action. If Chochmah be considered the active, intelligent energy of Kether, and Binah the receptive capacity of Kether, thenDaath becomes the thought which, created by Chochmah, flows into Binah. The postulation of Daath clarifies the problem of the Creative Trinity, for here it is diagrammatically represented as consisting of Chochmah (the Father), Binah (the Mother, or Holy Ghost), and Daath, the Word by which the worlds were established. Isaac Myer discounts the importance of Daath, declaring it a subterfuge to conceal the fact that Kether, and not Chochmah; is the true Father of the Creative Triad. He makes no attempt to give a satisfactory explanation for the symbolism of this hypothetical Sephira.

According to the original conception, from the union of the Divine Father and the Divine Mother is produced Microprosophus–the Short Face or the Lesser Countenance, which is established in the Yetziratic World of formation and corresponds to the letter ו, or V, in the Great Name. The six powers of Microprosophusflow from and are contained in their own source, which is Binah, the Mother of the Lesser Adam. These constitute the spheres of the sacred planets; their name is Elohim, and they move upon the face of the deep. The tenth Sephira–Malchuth, the Kingdom–is described as the Bride of the Lesser Adam, created back to back with her lord, and to it is assigned the final, ה, or H, the last letter of the Sacred Name. The dwelling place of Malchuth is in the fourth world–Assiah–and it is composed of all the superior powers reflected into the elements of the terrestrial sphere. Thus it will be seen that the Qabbalistic Tree extends through four worlds, with its branches in matter and its roots in the Ancient of Ancients–Macroprosophus.

Three vertical columns support the universal system as typified by the Sephirothic Tree. The central pillar has its foundation in Kether, the Eternal One. It passes downward through the hypothetical Sephira, Daath, and then through Tiphereth and Jesod, with its lower end resting upon the firm foundation of Malchuth, the last of the globes. The true import of the central pillar is equilibrium. It demonstrates how the Deity always manifests by emanating poles of expression from the midst of Itself but remaining free from the illusion of polarity. If the numbers of the four Sephiroth connected by this column be added together (1 +6 +9 + 10), the sum is 26, the number of Jehovah. (See chapter on Pythagorean Mathematics.)

The column on the right, which is called Jachin, has its foundation on Chochmah, the outpouring Wisdom of God; the three globes suspended from it are all masculine potencies. The column at the left is called Boaz. The three globes upon it are feminine and receptive potencies, for it is founded in Understanding, a receptive and maternal potency. Wisdom, it will be noted, is considered as radiant or outpouring, and Understanding as receptive, or something which is filled by the flowing of Wisdom. The three pillars are ultimately united in Malchuth, in which all the powers of the superior worlds are manifested.

The four globes upon the central column reveal the function of the creative power in the various worlds. In the first world the creative power is Will–the one Divine Cause; in the second world, the hypothetical Daath–the Word coming forth from the Divine Thought; in the third world, Tiphereth–the Sun, or focal point between God and Nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which Jesod is the male and Malchuth the female.

In Kircher’s Sephirothic Tree it should be especially noted that the ornaments of the Tabernacle appear in the various parts of the diagram. These indicate a direct relationship between the sacred House of God and the universe–a relationship which must always be considered as existing between the Deity through whose activity the world is produced and the world itself, which must be the house or vehicle of that Deity. Could the modern scientific world but sense the true profundity of these philosophical deductions of the ancients, it would realize that those who fabricated the structure of the Qabbalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant.

The Tetragrammaton, or the four-lettered Name of God, written thus יהוה, is pronounce Jehovah. The first letter is י, Yod, the Germ, the Life, the Flame, the Cause, the One, and the most fundamental of the Jewish phallic emblems. Its numerical value is 10, and it is to be considered as the 1 containing the 10. In the Qabbalah it is declared that the a Yod is in reality three Yods, of which the first is the beginning, the second is the center, and the third is the end. Its throne is the Sephira Chochmah (according to Ibn Gebirol, Kether), from which it goes forth to impregnate Binah, which is the first ה, He. The result of this union is Tiphereth, which is the ו Vau, whose power is 6 and which symbolizes the six members of the Lesser Adam. The final ה, He, is Malchuth, the Inferior Mother, partaking in part of the potencies of the Divine Mother, the first He. By placing the four letters of the Tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with Yod for the head, the first He for the arms and shoulders, Vau for the trunk of the body, and the final He for the hips and legs. If the Hebrew letters be exchanged for their English equivalents, the form is not materially changed or the analogy altered. It is also extremely significant that by inserting the letter ש,Shin, in the middle of the name Jehovah, the word Jehoshua, or Jesus, is formed thus:

יהשוה

In the Qabbalistic Mysteries, according to Eliphas Levi, the name Jehovah is occasionally written by connecting together 24 dots–the 24 powers before the throne–and it is believed that the name of the Power of Evil is the sign of Jehovah reversed or inverted. (See Transcendental Magic.) Of the Great Word, Albert Pike writes: “The True Word of a Mason is to be found in the concealed and profound meaning of the Ineffable Name of Deity, communicated by God to Moses; and which meaning was long lost by the very precautions taken to conceal it. The true pronunciation of that name was in truth a secret, in which, however, was involved the far more profound secret of its meaning. In that meaning is included all the truth that can be known by us, in regard to the nature of God.” (See Morals and Dogma.)

 

THE SEPHIROTH IN THE FORM OF THE SOLAR SYSTEM.

From Maurice’s Indian Antiquities.

Thomas Maurice reproduces the above engraving, which is modification of the elaborate tree on the preceding page. The Sephiroth are here superimposed, decreasing in size as they decrease in power and dignity. Thus, the Crown is the greatest and the all-inclusive, and the Kingdom–which represents the physical universe–is the smallest and of least importance.

Qabbalistic Keys to the Creation of Man

HENRIE STEPHEN, in A World of Wonders, published in 1607, mentions a monk of St. Anthony who declared that while in Jerusalem the patriarch of that city had shown him not only one of the ribs of the Word made flesh and some rays from the Star of Bethlehem, but also the snout of a seraph, a finger nail of a cherub, the horns of Moses, and a casket containing the breath of Christ! To a people believing implicitly in a seraph sufficiently tangible to have its proboscis preserved, the more profound issues of Judaistic philosophy must necessarily be incomprehensible. Nor is it difficult to imagine the reaction taking place in the mind of some ancient sage should he hear that a cherub–which, according to St. Augustine, signifies the Evangelists; according to Philo Judæus, the outermost circumference of the entire heavens, and according to several of the Church Fathers, the wisdom of God–had sprouted finger nails. The hopeless confusion of divine principles with the allegorical figures created to represent them to the limited faculties of the uninitiated has resulted in the most atrocious misconceptions of spiritual truths. Concepts well-nigh as preposterous as these, however, still stand as adamantine barriers to a true understanding of Old and New Testament symbolism; for, until man disentangles his reasoning powers from the web of venerated absurdities in which his mind has lain ensnared for centuries, how can Truth ever be discovered?

The Old Testament–especially the Pentateuch–contains not only the traditional account of the creation of the world and of man, but also, locked within it, the secrets of the Egyptian initiators of the Moses concerning the genesis of the god-man (the initiate) and the mystery of his rebirth through philosophy. While the Lawgiver of Israel is known to have compiled several works other than those generally attributed to him, the writings now commonly circulated as the purported sixth and seventh books of Moses are in reality spurious treatises on black magic foisted on the credulous during the Middle Ages. Out of the hundreds of millions of pious and thoughtful students of Holy Writ, it is almost inconceivable that but a mere handful have sensed the sublimity of the esoteric teachings of Sod (the Jewish Mysteries of Adonai). Yet familiarity with the three Qabbalistical processes termed Gematria, Notarikon, and Temurah makes possible the discovery of many of the profoundest truths of ancient Jewish superphysics.

By Gematria is meant not only the exchange of letters for their numerical equivalents but also the method of determining by an analysis of its measurements the mystic purpose for which a building or other object was constructed. S. L. MacGregor-Mathers, in The Kabbalah Unveiled, gives this example of the application of Gematria:

“Thus also the passage, Gen. xviii. 2 VHNH SHLSHH, Vehenna Shalisha, ‘And lo, three men,’ equals in numerical value ‘ALV MIKAL GBRIAL VRPAL, Elo Mikhael Gabriel Ve-Raphael,’ These are Mikhael, Gabriel and Raphael; ‘for each phrase = 701.”

Assuming the sides of a scalene to be 11, 9, and 6 inches, a triangle of such dimensions would then be an appropriate symbol of Jehovah, for the sum of its three sides would be 26, the numerical value of the Hebrew word IHVH. Gematria also includes the system of discovering the arcane meaning of a word by analyzing the size and arrangement of the strokes employed in the formation of its various letters. Gematria was employed by the Greeks as well as the Jews. The books of the New Testament–particularly those attributed to St. John–contain many examples of its use. Nicephorus Callistus declared the Gospel according to St. John to have been discovered in a cavern under the Temple at Jerusalem, the volume having been secreted “long anterior to the Christian æra.” The existence of interpolated material in the fourth Gospel substantiates the belief that the work was originally written without any specific reference to the man Jesus, the statements therein accredited to Him being originally mystical discourses delivered by the personification of the Universal Mind. The remaining Johannine writings–the Epistles and the Apocalypse–are enshrouded by a similar veil of mystery.

By Notarikon each letter of a word may become the initial character of a new word. Thus from BRASHITH, first word in the book of Genesis, are extracted six words which mean that “in the beginning the Elohim saw that Israel would accept the law.” Mr. MacGregor-Mathers also gives six additional examples of Notarikon formed from the above word by Solomon Meir Ben Moses, a mediæval Qabbalist. From the famous acrostic ascribed to the Erythræan Sibyl, St. Augustine derived the word ΙΧΘΥΣ, which by Notarikon was expanded into the phrase, “Jesus Christ, Son of God, Savior.” By another use of Notarikon, directly the reverse of the first, the initial, last, or middle letters of the words of a sentence may be joined together to form a new word or words. For example, the name Amen, ἁμήν, maybe extracted from ארנימלרנאטז, “the Lord is the faithful King.” Because they had embodied these cryptic devices in their sacred writings, the ancient priests admonished their disciples never to translate, edit, or rewrite the contents of the sacred books. .

Under the general heading of Temurah several systems may be grouped and explained in which various letters are substituted for other letters according to prearranged tables or certain mathematical arrangements of letters, regular or irregular. Thus the alphabet may be broken into two equal parts and written in horizontal lines so that the letters of the lower row can be exchanged for those of the upper row, or vice versa. By this procedure the letters of the word Kuzu may be exchanged for those of IHVH, the Tetragrammaton. In another form of Temurah the letters are merely rearranged., שתיה is the stone which is found in the center of the world, from which point the earth spread out on all sides.

 

THE VISION OF EZEKIEL.

From The “Bear” Bible.

This plate, which is from the first Protestant Bible published in Spanish, shows the Mercavah, or chariot of Jehovah, which appeared to Ezekiel by the river Chebar. The prophet beheld four strange creatures (E), each having four heads, four wings, and brazen hoofs like those of a calf. And there were four wheels (F) filled with eyes. Where the cherubim went the wheels went also. The space between the cherubim and the wheels was filled with coals of fire. Upon the top of the chariot was a throne, upon which sat the likeness of a man (H). Ezekiel fell upon his knees when he beheld the Mercavah surrounded by a whirlwind of clouds and flames (A, B, C). A hand (K) reached out from the clouds and the prophet was ordered to eat of a scroll which the hand held forth.

According to the mystics, the wheels supporting the throne of God represent the orbits of the planets, and the entire solar system is properly the Mercavah, or chariot of God. One of the divisions of the Qabbalah–that dealing with the arts and sciences of those planes which are under the heavens–is called the Mercavah. In the Zohar it is written that the celestial throne or Ezekiel’s vision signifies the traditional law; the appearance of a man sitting upon the throne represents the written law, Philo Judæus in describing the cherubim upon the Ark of the Covenant declares that the figures are an intimation of the revolutions of the whole heavens, one of the cherubim representing the outer circumference and the other the inner sphere. Facing each other, they represent the two hemispheres of the world. The flaming sword of the cherubim of Genesis is the central motion and agitation of the heavenly bodies. In all probability it also represents the solar ray.

When broken in two the stone is שת יה, which means “the placing of God.”(See Pekudei Rakov, 71, 72.) Again, Temurah may consist of a simple anagram, as in the English word live, which reversed becomes evil. The various systems of Temurah are among the most complicated and profound devices of the ancient Rabbins.

Among theological scholars there is a growing conviction that the hitherto accepted translations of the Scriptural writings do not adequately express the spirit of the original documents.

“After the first copy of the Book of God,” writes H. P. Blavatsky, “has been edited and launched on the world by Hilkiah, this copy disappears, and Ezra has to make a new Bible, which Judas Maccabeus finishes; * * * when it was copied from the horned letters into square letters, it was corrupted beyond recognition; * * * the Masorah completed the work of destruction; finally, we have a text, not 900 years old, abounding with omissions, interpolations, and premeditated perversions.” (See Isis Unveiled.)

Prof. Crawford Howell Toy of Harvard notes:

“Manuscripts were copied and recopied by scribes who not only sometimes made errors in letters and words, but permitted themselves to introduce new material into the text, or to combine in one manuscript, without mark of division, writings composed by different men; instances of these sorts of procedure are found especially in Micah and Jeremiah, and the groups of prophecies which go under the names of Isaiah and Zachariah.” (SeeJudaism and Christianity.)

Does the mutilated condition of the Holy Bible–in part accidental–represent none the less a definite effort to confuse the uninitiated reader and thus better conceal the secrets of the Jewish Tannaim? Never has the Christian world been in possession of those hidden scrolls which contain the secret doctrine of Israel, and if the Qabbalists were correct in their assumption that the lost books of the Mosaic Mysteries have been woven into the fabric of the Torah, then the Scriptures are veritably books within books. In rabbinical circles the opinion is prevalent that Christendom never has understood the Old Testament and probably never will. In fact, the feeling exists–in some quarters, at least–that the Old Testament is the exclusive possession of the Jewish faith; also that Christianity, after its unrelenting persecution of the Jew, takes unwarranted liberties when it includes strictly Jewish writings in its sacred canon. But, as noted by one rabbi, if Christianity must use the Jewish Scriptures, it should at least strive to do so with some degree of intelligence!

In the opening chapter of Genesis it is stated that after creating light and separating it from darkness, the seven Elohim divided the waters which were under the firmament from the waters which were above the firmament. Having thus established the inferior universe in perfect accord with the esoteric teachings of the Hindu, Egyptian, and Greek Mysteries, the Elohim next turned their attention to the production of flora and fauna and lastly man. “And God said, Let us make man in ourimage, after our likeness. * * * So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, * * *.”

Consider in thoughtful silence the startling use of pronouns in the above extract from “the most perfect example of English literature.” When the plural and androgynous Hebrew word Elohim was translated into the singular and sexless word God, the opening chapters of Genesis were rendered comparatively meaningless. It may have been feared that had the word been correctly translated as “the male and female creative agencies,” the Christians would have been justly accused of worshiping a plurality of gods in the face of their repeated claims to monotheism! The plural form of the pronouns us and our reveals unmistakably, however, the pantheistic nature of Divinity. Further, the androgynous constitution of the Elohim (God) is disclosed in the next verse, where he (referring to God) is said to have created man in his own image, male and female; or, more properly, as the division of the sexes had not yet taken place, male-female. This is a deathblow to the time-honored concept that God is a masculine potency as portrayed by Michelangelo on the ceiling of the Sistine Chapel. The Elohim then order these androgynous beings to be fruitful. Note that neither the masculine nor the feminine principle as yet existed in a separate state! And, lastly, note the word “replenish.” The prefix re denotes “back to an original or former state or position,” or “repetition or restoration.” (See Webster’s International Dictionary, 1926.)

This definite reference to a humanity existing prior to the “creation of man” described in Genesis must be evident to the most casual reader of Scripture.

An examination of Bible dictionaries, encyclopedias, and commentaries discloses the plural form of the word Elohim to be beyond the comprehension of their respected authors and editors. The New Schaff-Herzog Encyclopedia of Religious Knowledge thus sums up the controversy over the plural form of the word Elohim: “Does it now or did it originally signify plurality of divine being?” A Dictionary of the Bible, edited by James Hastings, contains the following conclusion, which echoes the sentiments of more critical etymologists of the Bible: “The use of the plur. Elohim is also difficult to explain.” Dr. Havernick considers the plural form Elohim to signify the abundance and super-richness existing in the Divine Being. His statement, which appears in The Popular and Critical Bible Encyclopædia, is representative of the efforts made to circumvent this extremely damaging word. The International Standard Bible Dictionary considers the explanations offered by modern theologians–of which Dr. Havernick’s is a fair example–to be too ingenious to have been conceived by the early Hebrews and maintains that the word represents the survival of a polytheistic stage of Semitic thought. The Jewish Encyclopedia supports the latter assumption with the following concise statement:

“As far as epigraphic material, traditions, and folk-lore throw light on the question, the Semites are shown to be of polytheistic leanings.”

Various schools of philosophy, both Jewish and Gentile, have offered explanations erudite and otherwise of the identity of Adam. In this primordial man the Neo-Platonists recognized the Platonic Idea of humanity–the archetype or pattern of the genus homo. Philo Judæus considered Adam to represent the human mind, which could understand (and hence give names to) the creatures about it, but could not comprehend (and hence left nameless) the mystery of its own nature. Adam was also likened to the Pythagorean monad which by virtue of its state of perfect unity could dwell in the Edenic sphere. When through a process akin to fission the monad became the duad–the proper symbol of discord and delusion–the creature thus formed was exiled from its celestial home. Thus the twofold man was driven from the Paradise belonging to the undivided creation and cherubim and a flaming sword were placed on guard at the gates of the Causal World. Consequently, only after the reestablishment of unity within himself can man regain his primal spiritual state.

According to the Isarim, the secret doctrine of Israel taught the existence of four Adams, each dwelling in one of the four Qabbalistic worlds. The first, or heavenly, Adam dwelt alone in the Atziluthic sphere and within his nature existed all spiritual and material potentialities. The second Adam resided in the sphere of Briah. Like the first Adam, this being was androgynous and the tenth division of its body (its heel, Malchuth) corresponded to the church of Israel that shall bruise the serpent’s head. The third Adam–likewise androgynous–was clothed in a body of light and abode in the sphere of Yetzirah. The fourth Adam was merely the third Adam after the fall into the sphere of Assiah, at which time the spiritual man took upon himself the animal shell or coat of skins. The fourth Adam was still considered as a single individual, though division had taken place within his nature and two shells or physical bodies existed, in one of which was incarnated the masculine and in the other the feminine potency. (For further details consult Isaac Myer.)

The universal nature of Adam is revealed in the various accounts concerning the substances of which he was formed. It was originally ordained that the “dirt” to be used in fashioning him was to be derived from the seven worlds. As these planes, however, refused to give of their substances, the Creator wrenched from them by force the elements to be employed in the Adamic constitution. St. Augustine discovered a Notarikon in the name of Adam. He showed that the four letters, A-D-A-M, are the first letters of the four words Anatole Dysis Arktos Mesembria, the Greek names for the four corners of the world. The same author also sees in Adam a prototype of Christ, for he writes:

“Adam sleeps that Eve may be formed: Christ dies, that the Church may be formed. While Adam sleeps, Eve is formed from his side. When Christ is dead, His side is smitten with a spear, that there flow forth sacraments to form the church. * * * Adam himself was the figure of Him that was to come.”

In his recent work, Judaism, George Foote Moore thus describes the proportions of the Adamic man: “He was a huge mass that filled the whole world to all the points of the compass. The dust of which his body was formed was gathered from every part of the world, or from the site of the future altar. Of greater interest is the notion that man was created androgynous, because it is probably a bit of foreign lore adapted to the first pair in Genesis. R. Samuel bar Nahman (third century), said, when God created Adam, He created him facing both ways (דיו פרעופים); then He sawed him in two and made two backs, one for each figure.

The Zohar holds the concept of two Adams: the first a divine being who, stepping forth from the highest original darkness, created the second, or earthly, Adam in His own image. The higher, or celestial, man was the Causal sphere With its divine potencies and potentialities considered as a gigantic personality; its members, according to the Gnostics, being the basic elements of existence. This Adam may have been symbolized as facing both ways to signify that with one face it looked upon the proximate Cause of itself and with the other face looked upon the vast sea of Cosmos into which it was to be immersed.

Philosophically, Adam may be regarded as representative of the full spiritual nature of man–androgynous and nor subject to decay. Of this fuller nature the mortal man has little comprehension. Just as spirit contains matter within itself and is both the source and ultimate of the state denominated matter, so Eve represents the lower, or mortal, portion that is taken out of, or has temporal existence in the greater and fuller spiritual creation. Being representative of the inferior part of the individual, Eve is the temptress who, conspiring with the serpent of mortal knowledge, caused Adam to sink into a trancelike condition in which he was unconscious of his own higher Self. When Adam seemingly awoke, he actually sank into sleep, for he no longer was in the spirit but in the body; division having taken place within him, the true Adam rested in Paradise while his lesser part incarnated in a material organism (Eve) and wandered in the darkness of mortal existence.

The followers of Mohammed apparently sensed more accurately than the uninitiated of other sects the true mystic import of Paradise, for they realized that prior to his fall the dwelling place of man was not in a physical garden in any particular part of the earth but rather in a higher sphere (the angelic world) watered by four mystical streams of life. After his banishment from Paradise, Adam alighted on the Island of Ceylon, and this spot is sacred to certain Hindu sects who recognize the old Island of Lanka–once presumably connected with the mainland by a bridge–as the actual site of the Garden of Eden from which the human race migrated. According to the Arabian Nights (Sir Richard Burton’s translation), Adam’s footprint may still be seen on the top of a Ceylonese mountain. In the Islamic legends, Adam was later reunited with his wife and after his death his body was brought to Jerusalem subsequent to the Flood for burial by Melchizedek. (See the Koran.)

The word ADM signifies a species or race and only for lack of proper understanding has Adam been considered as an individual. As the Macrocosm, Adam is the gigantic Androgyne, even the Demiurgus; as the Microcosm, he is the chief production of the Demiurgus and within the nature of the Microcosm the Demiurgus established all the qualities and powers which He Himself possessed. The Demiurgus, however, did not possess immortality and, therefore, could not bestow it upon Adam. According to legend, the Demiurgus strove to keep man from learning the incompleteness of his Maker. The Adamic man consequently partook of the qualities and characteristics of the angels who were the ministers of the Demiurgus. It was affirmed by the Gnostic Christians that the redemption of humanity was assured through the descent of Nous (Universal Mind), who was a great spiritual being superior to the Demiurgus and who, entering into the constitution of man, conferred conscious immortality upon the Demiurgic fabrications.

That phallic symbolism occupies an important place in early Jewish mysticism is indisputable. Hargrave Jennings sees in the figure of Adam a type of the lingam of Shiva, which was a stone representative of the creative power of the World Generator.

“In Gregorie’s works * * *,” writes Jennings, “is a passage to the effect that ‘Noah daily prayed in the Ark before the Body of Adam,’ i.e., before the Phallus–Adam being the primitive Phallus, great procreator of the human race. ‘It may possibly seem strange,’ he says, ‘that this orison should be daily said before the body of Adam,’ but ‘it is a most confessed tradition among the eastern men that Adam was commanded by God that his dead body should be kept above ground till a fullness of time should come to commit it פדככאלאועto the middle of the earth by a priest of the Most High God.’ This means Mount Moriah, the Meru of India. ‘This body of Adam was embalmed and transmitted from father to son, till at last it was delivered up by Lamech into the hands of Noah.'” (See Phallicism.)

This interpretation somewhat clarifies the Qabbalistic assertion that in the first Adam were contained all the souls of the Israelites. (See Sod.) Though according to the Aurea Legenda Adam was buried with the three seeds of the Tree of Knowledge in his mouth, it should be borne in mind that apparently conflicting myths were often woven around a single individual. One of the profound mysteries of Qabbalism is that set forth in the Notarikon based upon the letters of the name Adam (ADM). These three letters form the initials of the names Adam, David, and the Messiah, and these three personalities were said to contain one soul. As this soul represents the World Soul of humanity, Adam signifies the involving soul, the Messiah the evolving soul, and David that condition of the soul termed epigenesis.

In common with certain philosophic institutions of Asia, the Jewish Mysteries contained a strange doctrine concerning the shadows of the Gods. Gazing down into the Abyss, the Elohim beheld their own shadows and from these shadows patterned the inferior creation.

“In the dramatic representation of the creation of man in the Mysteries,” writes the anonymous Master of Balliol College, “the Aleim [Elohim] were represented by men who, when sculpturing the form of an Adamite being, of a man, traced the outline of it on their own shadow, or modelled it on their own shadow traced on the wall. This is how the art of drawing originated in Egypt, and the hieroglyphic figures carved on the Egyptian monuments have so little relief that they still resemble a shadow.”

In the ritualism of the early Jewish Mysteries the pageantry of creation was enacted, the various actors impersonating the Creative Agencies. The red dirt from which the Adamic man was fashioned may signify fire, particularly since Adam is related to the Yod, or fire flame, which is the first letter of the sacred nameJehovah. In John ii. 20 it is written that the Temple was forty and six years in the building, a statement in which St. Augustine sees a secret and sacred Gematria; for, according to the Greek philosophy of numbers, the numerical value of the name Adam is 46. Adam thus becomes the type of the Temple, for the House of God-like primitive man–was a microcosm or epitome of the universe.

In the Mysteries, Adam is accredited with having the peculiar power of spiritual generation. Instead of reproducing his kind by the physical generative processes, he caused to issue from himself–or, more correctly, to be reflected upon substance–a shadow of

 

NOAH AND HIS ZODIACAL ARK.

From Myer’s Qabbalah.

The early Church Father–notably Tertullian, Firmilian, St. Cyprian, St. Augustine, and St. Chrysostom–recognized in the ark a type or symbol of the Holy Catholic Church. Bede the Venerable, declared that Noah in all things typified Christ as Noah alone of his generation was just, so Christ alone was without sin. With Christ there was a sevenfold spirit of grace: with Noah seven righteous Persons. Noah by water and wood saved his own family Christ by baptism and the cross saves Christians. The ark was built of wood that did not decay. the church is composed of men who will live forever, for this ark means the church which floats upon the waves of the world.

The diagram shown above is also reproduced in The Rosicrucians, by Hargrave Jennings. This author adds to the original diagram appearing in Antiquitatum Judaicarum Libri IX the signs of the zodiac, placing Aries at the head and continuing in sequential order to Leo, which occupies the fifth cross section of the ark. Jennings assigns the panel containing the door to the undivided constellation of Virgo-Libra-Scorpio (which is continued into the first subdivision of the second section) and the remaining four cress sections to the constellations of Sagittarius to Pisces inclusive. A study of the plate discloses the ark to be divided into eleven main sections, and along the base and roof of each section are shown three subdivisions, thus making in all the sacred number 33. Occupying the position corresponding to the generative system of the human body will also be noted the cross upon the door of the central section. Two openings are shown in the ark: one–the main door representing the orifice through which the animal lives descend into physical existence; the other a small window proximate to the crown of the head through which the spirit gains liberty according to the ancient rites.

“When the androgenic Scorpio-Virgo was separated and the Balance or Harmony made from Scorpio, and placed between Scorpio, i.e., male, and Virgo, i.e., female, then appeared the 32 constellations or signs, as we now have them. The ark is three stories high (perhaps to symbolize Heaven, Man, Earth). In the figure of the Man, notice the parting of the hair in the middle of the forehead and the arrangement of the beard, whiskers, moustache and the hair, on the back of the neck and shoulders.” (See The Qabbalah by Isaac Myer.)

himself. This shadow he then ensouled and it became a living creature. These shadows, however, remain only as long as the original figure of which they are the reflections endures, for with the removal of the original the host of likenesses vanish with it. Herein is the key to the allegorical creation of Eve out of the side of Adam; for Adam, representative of the idea or pattern, is reflected into the material universe as a multitude of ensouled images which collectively are designatedEve. According to another theory, the division of the sexes took place in the archetypal sphere; hence the shadows in the lower world were divided into two classes consistent with the orders established in the Archetype. In the apparently incomprehensible attraction of one sex for the other Plato recognized a cosmic urge toward reunion of the severed halves of this archetypal Being.

Exactly what is to be inferred by the division of the sexes as symbolically described in Genesis is a much-debated question. That man was primarily androgynous is quite universally conceded and it is a reasonable presumption that he will ultimately regain this bisexual state. As to the manner in which this will be accomplished two opinions are advanced. One school of thought affirms that the human soul was actually divided into two parts (male and female) and that man remains an unperfected creature until these parts are reunited through the emotion which man calls love. From this concept has grown the much-abused doctrine of “soul mates” who must quest through the ages until the complementary part of each severed soul is discovered. The modern concept of marriage is to a certain degree founded upon this ideal.

According to the other school, the so-called division of the sexes resulted from suppression of one pole of the androgynous being in order that the vital energies manifesting through it might be diverted to development of the rational faculties. From this point of view man is still actually androgynous and spiritually complete, but in the material world the feminine part of man’s nature and the masculine part of woman’s nature are quiescent. Through spiritual unfoldment and knowledge imparted by the Mysteries, however, the latent element in each nature is gradually brought into activity and ultimately the human being thus regains sexual equilibrium. By this theory woman is elevated from the position of being man’s errant part to one of complete equality. From this point of view, marriage is regarded as a companionship in which two complete individualities manifesting opposite polarities are brought into association that each may thereby awaken the qualities latent in the other and thus assist in the attainment of individual completeness. The first theory may be said to regard marriage as an end; the second as a means to an end. The deeper schools of philosophy have leaned toward the latter as more adequately acknowledging the infinite potentialities of divine completeness in both aspects of creation.

The Christian Church is fundamentally opposed to the theory of marriage, claiming that the highest degree of spirituality is achievable only by those preserving the virginal state. This concept seemingly originated among certain sects of the early Gnostic Christians, who taught that to propagate the human species was to increase and perpetuate the power of the Demiurgus; for the lower world was looked upon as an evil fabrication created to ensnare the souls of all born into it–hence it was a crime to assist in bringing souls to earth. When, therefore, the unfortunate father or mother shall stand before the Final Tribunal, all their offspring will also appear and accuse them of being the cause of those miseries attendant upon physical existence. This view is strengthened by the allegory of Adam and Eve, whose sin through which humanity has been brought low is universally admitted to have been concerned with the mystery of generation. Mankind, owing to Father Adam its physical existence, regards its progenitor as the primary cause of its misery; and in the judgment Day, rising up as a mighty progeny, will accuse its common paternal ancestor.

Those Gnostic sects maintaining a more rational attitude on the subject declared the very existence of the lower worlds to signify that the Supreme Creator had a definite purpose in their creation; to doubt his judgment was, therefore, a grievous error. The church, however, seemingly arrogated to itself the astonishing prerogative of correcting God in this respect, for wherever possible it continued to impose celibacy, a practice resulting in an alarming number of neurotics. In the Mysteries, celibacy is reserved for those who have reached a certain degree of spiritual unfoldment. When advocated for the mass of unenlightened humanity, however, it becomes a dangerous heresy, fatal alike to both religion and philosophy. As Christendom in its fanaticism has blamed every individual Jew for the crucifixion of Jesus, so with equal consistency it has maligned every member of the feminine sex. In vindication of Eve philosophy claims that the allegory signifies merely that man is tempted by his emotions to depart from the sure path of reason.

Many of the early Church Fathers sought to establish a direct relationship between Adam and Christ, thereby obviously discounting the extremely sinful nature of man’s common ancestor, since it is quite certain that when St. Augustine likens Adam to Christ and Eve to the church he does not intend to brand the latter institution as the direct cause of the fall of man. For some inexplicable reason, however, religion has ever regarded intellectualism–in fact every form of knowledge–as fatal to man’s spiritual growth. The Ignaratitine Friars are an outstanding example of this attitude.

In this ritualistic drama–possibly derived from the Egyptians–Adam, banished from the Garden of Eden, represents man philosophically exiled from the sphere of Truth. Through ignorance man falls; through wisdom he redeems himself. The Garden of Eden represents the House of the Mysteries (see The Vision of Enoch) in the midst of which grew both the Tree of Life and the Tree of the Knowledge of Good and Evil.

Man, the banished Adam, seeks to pass from the outer court of the Sanctuary (the exterior universe) into the sanctum sanctorum, but before him rises a vast creature armed with a flashing sword that, moving slowly but continually, sweeps clear a wide circle, and through this “Ring Pass Not” the Adamic man cannot break.

The cherubim address the seeker thus:

“Man, thou art dust and to dust thou shalt return. Thou wert fashioned by the Builder of Forms; thou belongest to the sphere of form, and the breath that was breathed into thy soul was the breath of form and like a flame it shall flicker out. More than thou art thou canst not be. Thou art a denizen of the outer world and it is forbidden thee to enter this inner place.”

And the Adam replies:

“Many times have I stood within this courtyard and begged admission to my Father’s house and thou hast refused it me and sent me back to wander in darkness. True it is that I was fashioned out of the dirt and that my Maker could not confer upon me the boon of immortality. But no more shalt thou send me away; for, wandering in the darkness, I have discovered that the Almighty hath decreed my salvation because He hath sent out of the most hidden Mystery His Only Begotten who didst take upon Himself the world fashioned by the Demiurgus. Upon the elements of that world was He crucified and from Him hath poured forth the blood of my salvation. And God, entering into His creation, hath quickened it and established therein a road that leadeth to Himself. While my Maker could not give me immortality, immortality was inherent in the very dust of which I was composed, for before the world was fabricated and before the Demiurgus became the Regent of Nature the Eternal Life had impressed itself upon the face of Cosmos. This is its sign–the Cross. Do you now deny me entrance, I who have at last learned the mystery of myself?”

And the voice replies: “He who is aware, IS! Behold!”

Gazing about him, Adam finds himself in a radiant place, in the midst of which stands a tree with flashing jewels for fruit and entwined about its trunk a flaming, winged serpent crowned with a diadem of stars. It was the voice of the serpent that had spoken.

“Who art thou?” demands the Adam.

“I,” the serpent answers, “am Satan who was stoned; I am the Adversary–the Lord who is against you, the one who pleads for your destruction before the Eternal Tribunal. I was your enemy upon the day that you were formed; I have led you into temptation; I have delivered you into the hands of evil; I have maligned you; I have striven ever to achieve your undoing. I am the guardian of the Tree of Knowledge and I have sworn that none whom I can lead astray shall partake of its fruits.”

The Adam replies:

“For uncounted ages have I been thy servant. In my ignorance I listened to thy words and they led me into paths of sorrow. Thou hast placed in my mind dreams of power, and when I struggled to realize those dreams they brought me naught but pain. Thou hast sowed in me the seeds of desire, and when I lusted after the things of the flesh agony was my only recompense. Thou hast sent me false prophets and false reasoning, and when I strove to grasp the magnitude of Truth I found thy laws were false and only dismay rewarded my strivings. I am done with thee forever, O artful Spirit! I have tired of thy world of illusions. No longer will I labor in thy vineyards of iniquity. Get thee behind me, rempter, and the host of thy temptations. There is no happiness, no peace, no good, no future in the doctrines of selfishness, hate, and passion preached by thee. All these things do I cast aside. Renounced is thy rule forever!”

And the serpent makes answer: “Behold, O Adam, the nature of thy Adversary!” The serpent disappears in a blinding sunburst of radiance and in its place stands an angel resplendent in shining, golden garments with great scarlet wings that spread from one corner of the heavens to the other. Dismayed and awestruck, the Adam falls before the divine creature.

“I am the Lord who is against thee and thus accomplishes thy salvation, ” continues the voice. “Thou hast hated me, but through the ages yet to be thou shalt bless me, for I have led thee our of the sphere of the Demiurgus; I have turned thee against the illusion of worldliness; I have weaned thee of desire; I have awakened in thy soul the immortality of which I myself partake. Follow me, O Adam, for I am the Way, the Life, and the Truth!”

 

 

 

 

[1][genesis ]

 

introduction

Un like the education system I will not not teach u what to think but how to think so in This book   I try to remain as balance as libra in order to garther all the information possible under this topic as possible weather or no I subscribe to it or not so that all the viewer can form their own opionion on this topic as to be better inform of what gong on around them


The universal Garden of Eden

Astrology and spirituality in the biblical story of the Garden of Eden

This article is telling  the  astrological  story of Adam and Eve being told in the heaven giving a different insight on it.

The biblical story

History of the Eden garden 
And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

Inner organization of the garden
And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

Rules inside the garden
And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

The woman

And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
They ate from the fruits of the knowledge of good and evil
Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

The punishment
And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Therefore the LORD God sent him forth from the Garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

The astrological perspective

When this story is read by an astrologer, he would understand the following (and it really sounds more real than any other perspective I have read so far…):
So the story tells us that God created Adam and Eve, and put them in the garden of Eden. In the middle of the garden there were the tree of knowledge of good and evil and the tree of life.
From an astrological point of view we consider that the first man ever created may be symbolized by a circle with a point in it:  (the Sun) Then God created the woman which astrologically is associated with this sign  (the Moon). The glyph of the Moon is very similar to a rib, therefore it was said that the woman was created from a man’s rib.
In order to make the further astrological parallels with the biblical story, we need the two trees, the tree of knowledge of good and evil and the tree of life. How about these glyphs, do they look like trees?   ,
These glyphs have a circle which would be the branches and the leaves, a vertical line (the trunk) which is crossed by a horizontal line (the earth level) and then the vertical line continues below, this part representing the roots of the tree. There are all the main elements of a tree (leaves, branches, trunk and roots) as we learned in botany. Children usually draw a tree like this.
These two glyphs symbolize the planets Mercury and Venus. It is easy to further identify them: the glyph of Mercury stands for the tree of knowledge of good and evil and the glyph of Venus stands for the tree of life.
Why the tree of knowledge (Mercury) has two little horns is obvious: since eating its fruits was the cause of expulsion from the Garden of Eden and since the devil is usually represented with two horns, it was logical to add those two horns here as well.
But why would Venus be the tree of life?
In Egypt, there is this symbol named ankh, or the crux ansata, whose glyph is very similar to Venus’:  ankh is the force of the eternal life.
Also, for thousands of years humans know and use the golden number and the golden proportion, which represents a divine proportion and is found everywhere in the nature. Its value is 1.618339 and has countless uses in art, architecture, pyramids. The pyramidal energy is a healing and life supporting energy (the pyramid effect). The very same proportion is also found in the movement of Venus and the Earth around the Sun.
Another interesting observation is this: in Revelation 22:13-14 the Lord says “I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. ”
The glyph for Taurus is a tilt alpha , while the glyph of Libra is an omega with a horizontal line below it . These zodiacal signs are both ruled by Venus.
We further notice that these elements are all inside Earth’s orbit: the Sun, Mercury, Venus and sometimes the Moon, which sometimes passes outside this circle (ellipse) of the orbit (when there is a Full Moon for instance).
And actually it was the woman (the Moon) who made the mistake to listen to the snake: The snake may be well represented by Mars, its glyph showing the snake coming out from the apple of the temptation .
We notice that only the quick moving planets are represented in the Garden of Eden. God is not represented, that would be impossible, of course. He is the one who sets the rules.
There is no other information on the other animals or trees. They are less important to the story. However it is possible that, following the same pattern, they would be represented by Jupiter and Saturn.
Moving further with the interpretation, we remember that God planted this garden “eastward”. An astrologer knows that the east is the Ascendant. Also there was a river who divided in four parts – maybe these are the four axis of a horoscope: ASC-DSC, MC-IC.
And so, little by little, we came to see this whole biblical story of the Eden garden as a huge astrological design or a horoscope.
So, actually the biblical story of the Garden of Eden is actually a situation of our present life, because the astrology and the horoscopes are active today as well as they were in the ancient times.

The spiritual perspective

God’s interdiction referred to ” eating the fruits ” from the tree of knowledge of good and evil refers not to some story of the biblical times, but to some moral and spiritual laws of the existence, to a wrong attitude towards knowledge and life which are abused by humans, by an egoistic attitude. So “eating the fruits” means actually doing something for oneself, in order to feed the ego, and not for other superior reasons.
The divine state of the man is the harmony and the communion with the nature, but humans have misused the knowledge in order to harm the others, and for other malefic purposes and for this reason they have lost the divine state and turned to misery. That is what ‘feeling naked in the garden of Eden’ really means.
The nakedness itself is not shameful; this is how people are born, it is natural. But the egoistic attitude and actions, the misuse of knowledge, the other sins have undressed us from the purity and other virtues and we remained empty of those. And this is shameful.
The result was the interdiction of the Christian church to knowledge, for thousands of years, not understanding that it is not the knowledge which represents a sin, but the use of it.
There is also the possibility for the man to live hundreds of years: the ancient patriarchs who lived a pure and virtuous life demonstrated that it is possible. Please notice that the interdiction of eating the fruits from the tree of life has come only after the first rule regarding the tree of knowledge has been broken. So, those biblical Patriarchs who all lived many hundreds of years, they have all eaten from the fruits of the tree of life and being wise, they haven’t sinned through knowledge.
So, sinning has brought us both nakedness from the blessings of the Lord and a short life by the impossibility to eat the fruits of life.
The present efforts of the scientists for prolonging life represent a modern desperate strive to reach to the fruits of the tree of life, but the problem is that humans are not interested much in spirituality, in living by the spiritual, moral rules, quite on the contrary, and that’s why scientists’ efforts are in vain and prolonging people’s life while not trying to increase its spiritual value represents a sin.
This is how I think that the biblical story of the Eden garden should be interpreted and not literally.

 

The human civilization along the zodiacal ages and era 

Taking a closer look at the history of the humankind, an attentive observer may identify historical ages that may be correlated with the twelve zodiacal signs, beginning with Pisces and going back to Aries. each ages last about  2160 year give or take a 100 year   the world came in to begin in gemini the first man  , jesus was born in pisces the fish and now  we are in the age of aquarius the chart above help explain a bite

I also put a zodiac era  )we are  in the era of  gemini ) with the maya time period to show different and simmerity
These zodiacal ages and era  represent general influences over the humankind, with no strict delimitation from one to another.

 

i started withe the national level the beginning is more of and explaining


Your viewpoint is sacred because no one else in creation can have your viewpoint What is consciousness?  Consciousness is being conscious of being aware  What is a calendar?  It is the pinpoint center of any civilization, because everything in society revolves around the calendar.

  The Mayan calendar is constructed in nine levels.
Each of those levels is divided into 13 parts.
On the Mayan calendar, there are seven periods of light and six periods of dark.
We heard that in Genesis.  Every civilization knew that.
Each day is a period of enlightenment or increase in consciousness and each night is a period of applying that consciousness – sometimes we learn more from the application of that consciousness – that is called a ‘mistake’ but even that is part of the learning process.

The Mayan consciousness is divided into 13 levels
Action – reaction
Then stimulus – response – which is the next step
Stimulous – individual response – is the next step

  Indigenous calendars, though physical also includes spiritual aspects and thus were shunned by the Catholic church In every case – there is consciousness – then ‘light’ – then ‘thought – then ‘action’

We have all been brainwashed with the focus on the Gregorian calendar
All indigenous calendars were 360 days long
The Mayans had a  360 day calendar – but they also knew how many days it took to go around the sun
The HAAB calendar was 365 1/4 days long – it was used for taxes only – and was used by the city-state for administration purposes
The Mayans also had the Tzolkin calendar – which means count of days.  It was 260 days long
It is the astrological calendar of the Maya – Or the personal calendar of the Maya
There are 13 Intentions on the part of Creation and 20 different aspects of Creation that are represented on this calendar
So this calendar is a 20 X 13 calendar
The purpose of each day resonates to the intention and aspect of the calendar and that is the purpose of the life of the person born on that day
Your first name was the name of the day that you were born
The Mayans believed that you chose to be born that day above all others so that was your intention for this life – therefore each Mayan knew why they were here on earth and so did every other person

 There is a third Mayan calendar – The TUN calendar

The TUN calendar is the divine and prophetic calendar. It is not as well known by the archaeologists as well.  It is a 360 day calendar.
Every 52  revolutions of the TUN calendar matches the same spot on the 360 day calendar.  On this date of celebration – every bit of fire was extinguished and the next day runners from the temple went to all the people and relit the fires. The next day all debts were absolved and the people could start over again.
Each day was divided into 13 hours, each hour into 13 minutes and each minute into 13 seconds, etc. etc.
There are no planetary objects going around the earth in 260 days, but all plantery objects spin in 360 degrees.

During the 5th night when art was discovered – Neanderthal went extinct
consciousness changed – and its changing again
In the ethics period – what we should be seeing is meeting our galactic neighbors
1873 – 1893 – is when Nicola Tesla discovered free energy , but ‘power’ squashed him, but its coming back again
In 2008 – free is energy is returning
Everything is changing 360 days, but its coming that change is coming every 20 days now, and that’s difficult for our mind to comprehend – 24 frames per second is all we can handle.  We can process less and less of what is going on – and that causes stress.
So we started adapt to stress – by fight or flight syndrome – then if we can’t handle it, the mind goes unconscious or we don’t notice – we find distractions from the stress
There is a whole other thing we are born with – intuition
Everyone is going to go out of their minds soon – your intuition doesn’t have a speed limit – its your own connection to your own personal knowing which is all that an be known
Consciousness is always oriented by time and place
This place is what is called 3-D –
From 5-D comes a flow of potential to the 4th dimension to the third. that’s when it comes into manifestation.  Have you noticed that intuition is always right?
When you are centered in your intuition – you are in the ‘zone’ – it feels natural and you know the right thing to do.  That is the staging for creating your future – that’s when you create your next moment.
We see these in consecutive moments, but its actually all a ‘flow’ – creation’s flow
What we can do is entrain to this ‘flow’

  The Mayan calendar was never a calendar – it was a meter – keeping track of creation, the flow, the rate, and the intent of creation.

Familial consciousness – the recognition of individuals
Sometimes you are part of the herd – sometimes you an individual
It took 41 million years to get this far in consciousness
What you pay attention to, you become conscious of. You can’t break that rule. Once you pay attention to, you become conscious of.
If you are paying attention to something – now you are conscious of it.
The whole purpose of the Mayan calendar,  and the civilization, if you are paying attention to it, day by day, to the flow of creation, what do you become conscious of?    The flow of creation, and the flow of creation contains all that can be known including intuition.  The truth is always simple.
Intuition is going to be our lifeline through all coming situations.
The whole purpose of the Mayan calendar is to engage your intuition.
The calendar us to entraiin your consciousness to allow your intuition to open.
From our time and place, we pay attention to what is in front of us, what’s actually there.  Our mind is really not there, its always in the past or the future.  When you mind is really on what you are doing, you aren’t really thinking at all  you’re just doing.
How you address 3-D is by paying attention to the time and place where you’re at,   then you develop an intent – or ‘intention’ and the intention is the focus of your attention.  What is it you desire in the next moment.
The stronger your attention, the better your intention.
Once you have the intention, then you have the integrity.  We address the physical universe with our own personal integrity.  When you use your integrity, then you bring it about.
Intuition, knowing the right thing to do at the right moment.
This is the kind of thing we’re going to move further and further into, as we evolve consciousness.
Intuition is going to be the key.
Now is when it has to be applied.
We are all creators, but what we want to create is peace of mind.

 

IAN Explains how long each of the 13 part takes in the billions of years.
He explains it as though it is Darwin’s theory of life, but he doesn’t mention Darwin
Monkeys showed up 40 million years ago – with individual response to stimuli – before that it was herds and flocks – where the whole herd or flock or school of fish take off all at the same time when startled.
3.2 million years built the concept of family – which is the recognition of the individual
2 million years ago, we started the tribal cycle – the first Palis ape.
160 thousands years ago – Homo Saspiens showed up. – that was the beginning of the 7th day.

 

 Anytime anything came into my life that I didn’t intend – peace of mind went and mind took over.
How do you build peace of mind and get it back every time?  Peace of mind only happens when you are centered.
Centeredness is the criteria for peace of mind.  How do you get that?
Centeredness come from certainty.
Every time certainty leaves, look for the pattern.  Look for the reason
The more you recognize the pattern, the more you achieve certainty and centeredness.
So, repeating the pattern is comfortable, and  familiar is done by our society.  That’s what our culture does.  That is hypnosis.
How do you break out out of a hypnotic state?  Do something different.
Hypnotism is being done on purpose.  Kings and rulers have had 5,000 years to hypnotize people.  When people are being hypnotized, they are being created. They are being made into Christians, or Catholics, or Americans or Russians, or Britany Spears wannabes, or Howard Hughes wannabes.  

 

tribal consciousness is  similarities and differences Human tribal day

Speaking to one another – reasons for things

8 thousands years ago – we developed agriculture
3115 BC – The national cycle – the modern nation was produced in that consciousness – also when we learned to write – it began with ‘her’ story (mother nature?) and after we learned to write it became ‘his’ story.
Each state is approximately 415 years.
King Menos started the first nation – calling it Egypt.  It had borders, tariffs, armies, law.
3115 BC is approximately when the Bible’s Adam and Eve were kicked out of the Garden of Eden. There were reasons but there were no laws – once they left the garden. – there were human laws and this has evolved to where we are now.

 

 Americans are hypnotized. That’s why we can’t see our nose on the front of our faces.  In nature this doesn’t happen.  Nature doesn’t run on a regular schedule – it doesn’t run in a repetitive nature.  It constantly throws you curves.
As above, so below – that also means so below – as above – its not a one way street. This translates into higher aspects.
A gyroscope is a balanced mass around an agreed upon center.  We each have a center, and that center is intuition.
The way a gyroscope works, the faster it goes, the more change happens, and it becomes more and more balanced and stable it becomes.
We have a more  constant acceleration of change in our future.  Everything is going to change faster and faster and faster.  As a being, if you remain centered, you will be more and more stable. More and more people know that intuition is the tool to remain stable and balanced.
The animals in the tsunami of 2004 used intuition and none of the elephants died. (They all left the shore before the tsunami arrived.)
What happens if you take a chunk out of the gyroscope and it loses it’s integrity, it becomes unbalanced and loses its centered.  Some people don’t believe in intuition. If you look at their lives, you are going to see integrity issues.
When I’m talking about your integrity, I’m talking about following your heart.
There are two brands of integrity – your personal integrity, fullness and forthrightness, and institutional integrity. Institutional integrity – Power integrity is:  ‘can you keep a secret?’. If you can you are an honorable man, and if you can’t, you can’t go any higher. That’s the way that works. Power has had its own brand of integrity, but it doesn’t have any wholeness – it has holes.  Corporations, religions and relations fall apart from lack of integrity.  Integrity is the issues and will become more and more so from hereon forward.
There is no thing to do about this – there is no doing here – there is no having – there is just being.   This is where we are headed.
We need to know how to manifest ourselves into new states of being, of havingness and doing.  There is a formula to follow.
These are the foundations of manifestation in the third dimension.  Attention, registering, showing up, witnessing what is going on.  This is not easy.


Human tribal night

 

This is similarities and differences and are part of the mind – our survival took is now the mind d- before that it was fangs and claws.
Homo Erectus came up with the consciousness of fire.
We no longer react – we decide and make choices.

 

We have an intent what you will be in the future.  When you are paying close attention to what’s actually going on and having an intention, you are set you manifest your future.  Attention – then intention – is integrity.
If you don’t have personal integrity, you will not be able to touch or contact your intuition, which is your connection to ‘source’, and there your ability to manifest goes right out the window.  Attention, intention, integrity, and intuition.
This is about manifesting the next steps in our evolution.  It’s not only about ‘stuff’.  What is going to take for us to  continue to go to higher and higher  in our abilities and being more responsible and it takes these steps and stages.
We’ve been doing ‘stuff’, in order to ‘have’.  Now we have to do ‘stuff’ just to keep going.  But we’ve forgotten about the ‘being’ part.  Be – do  – have.  You have these tools – you can use these tools, you can do the paying of attention, setting of intention, working on your integrity – being forthright and honest, the admitting of mistakes, and connecting to your intuition. This is what makes it happen.
Integrity means sustainability.  A system without integrity falls apart.
This is going to happen faster and faster.
We have more and more coincidences and synchronicities.  When you sent out an intention, its going to manifest ‘right there’.

The PISCES age– lasted until around the year 4500 B.C. It is the matriarchal period of the history of the humankind after the mythical Flood, when the people had a peaceful tribal organization, ruled by women, worshipping the maternity and the Neolithic art and spirituality in Europe was blooming.

 

Speech culture day

Version 1:  Some of the changes are good – we now think of them as miracles because several cycles ago – none of these things could have happened.
The bad thing is that you are getting overwhelmed. The good thing is that more things can happen all the time.
This process is a constant acceleration, and goes faster and faster and faster – each time it goes 20 times faster.
In the 5th day – is the biggest event – the birthday of our solar system. The biggest opening for consciousness.  315 million years ago. All development of life was under water, and then came crawling out onto the beach. Color vision was installed in mammals. Fire was discovered by homo erectus when their consciousness became aware of it.

In the 5th night – everything gets applied.
All the moons still have all the craters showing, from the meteors, but the earth doesn’t show them all anymore.  All the water on earth is from the meteors that came flying in.
97% of all life went extinct from a comet slamming into the earth.
All life evolved back.  The monkeys made it or we wouldn’t be here.

 

Version 2  As things go faster and faster, you will become more and more certain than you can manifest your own future.
From your first breath, you have intended your next one.  Most of what shows up in your life is what you intend – that is true for most everyone.
Now, more and more of what you intend exactly shows up.
Now you have to pay attention to more and more things, including the media. You have more and more opportunities for you.  The only thing that can hold you back is your integrity.
Ethics and integrity is the key.
What the Mayans say is that the being (God)  Itsamna –  where he came from we really don’t know.
Itsamna came down to the Mayans and delivered the information about language, writing, mathematics and the calendar.  So they received the information as a gift.
They have sacrificed generations of people to hold this information.
Even though all their written information was destroyed by the Catholics who came from Spain and other countries, the Mayans still held this information within themselves.
We are now receiving some of the information from them (The Mayans).
There is a calendar stone in the grotto of the King, and it is 12 feet high. On one side of the stone is Mayan writing – all that is there is the periods of time.   

 

Speech culture night

680,000 years ago we had the Ilonian Ice Age .

102 thousand years ago – we started the cultural cycle
The cultural cycle had its own brand of consciousness – reasons
The Shamans came up with the reasons for things.
The basis for culture is shared reasons


40,000 years ago in the Cultural Cycle was the development of art.  cave art, carved stone. Art was the consciousness of future.  The first expression of future.
The art was done so that future things would occur.  They carved a pregnant woman so there would be a pregnancy.  The drew a bear so they could catch one for food. It was like magic – shamanic for the future.
32,000 years ago was the 5th night.
Neanderthal went extinct.  Why?  Because they never changed.  They didn’t travel. When they interacted with homo erectus, they started copying things,  but they never did anything on their own – they couldn’t imagine the future.

 

680 thousand years ago was the Ionian ice age.
40 thousand years ago – the consciousness of art and future came to humanity.  They painted theiri future – not their past – the Shamans painted their prayers – the Bisosn they wanted for food – it was their power.  Art was not decoration – It was Shamanic.
32 thousand years ago – Neanderthal went extinct – because they never changed – they never did anything different.  They had no imagination for the future – so they didn’t survive.
40 A.D. We learned that we are all Divine.  We learned that we a re conscious co-creators.  We learned Integrity.

Some people want – no motion – no change – They think that people out on the fringe can’t do what they say is possible, especially related to intuition.
The Venus transit of JUNE 8, 2004 shifted people consciousness
Men are having emotions they never used to have.

Wrting national day

In WWII all life did not go extinct. People had predicted nuclear winter and it didn’t happen.  The Jewish people did not go extinct.  There was no 30 year war like when Rome fell.  Things are getting better.  Back when – women had no rights – now even animals have rights. Things are getting dramatically better, and you should expect it to get even better. All this accelerating is happening and it’s getting faster and faster.

The mind:  The mind is a tool that consciousness uses to distinguish difference and similarities between things.  Some people think they ‘are’ their mind – get over that right away. The mind has a ‘flicker frequency.’  It is used in subliminal advertising.  The mind works in a series of pictures.  The ‘flicker frequency’ is 24 frames per second. That is how fast your mind works.  It is the speed limit of the mind.  You can still clearly remember traumatic events in your life.  That is a demonstration of that you are not your mind. This ‘flicker frequency – 24 frames per second is as fast as your mind can work.  When the mind is self-preservating – it has a built in safety over-ride system.  The first stage is called ‘stress’.  When your mind is not sure of what’s coming, it sends you a signal, which is to get up and walk away.  Animals do this really well. Humans, parents, and teachers would have us not get up and walk away so we have adapted to stress. How much stress can you handle?  The business world demands that of us. 80%  of what goes wrong with your body starts with stress.  It’s a pandemic.
Consciousness is busy making 5 billion decisions a second – nano seconds – 1/100,000th of a second. Consciousness has sped away from your mind. People used to build everything with their own hands in their own house.  Very few exceptions.

 


There is still a lot of resistance to change.
We are in the 4th day – 2007 – heading for the 5th night, which is 2008.
The resistance coming is against the fact that ‘We are God!’
The whole creation thing is becoming more and more structured and we are getting more and more control.
Change – good and bad – is becoming more and more specific. This resistance is going to create more heat – our consciousness is becoming more and more refined.
Consciousness is not going to tear up the planet when it’s got conscious co-creation in mind.
There may be some earth destructions, but it’s not going to destroy the whole world.
We are not in debt.  Debt was manufactured.
Animals have to expand energy to live.  We have to do the same – but more of a variety – but there is no debt for that.
The idea of commerce – is manufactured – Merchant Law. Merchant Law, Contract Law, British Law – which is our law. This system was built to fail, over and over again, and then one final failure.  Every 20 years, it fails.
Every one of the nights – it goes down – every one of the days, it goes back up.
In the 5th night – everything gets applied – that is 2008.

The PISCES age– lasted until around the year 4500 B.C. It is the matriarchal period of the history of the humankind after the mythical Flood, when the people had a peaceful tribal organization, ruled by women, worshipping the maternity and the Neolithic art and spirituality in Europe was blooming.


Writing national night

The Shamans had the information of consciousness – the reasons for living and sharing reasons with each other
Then came the National cycle and when we learned how to write
First comes ‘his’ story – then comes ‘her’ story
The next cycle is ‘law’ – this goes past ‘reason’. there are 16 million laws on the books and you need to know them all

NATIONAL CYCLE – 1st Day – 3115 BC – The very first ‘Day’ of the ‘First God’.
The ‘First Idea’ – During the ‘First Night’ – Abraham moved to Canaan and started up a church.
The ‘Third Day’ – Always when the truth comes forward – Moses received the 10 Commandments. ‘The ‘Law’ was laid down.
‘Third Night’  – Islam was created. 
Pythagoras was developing his theories of geometry.
‘Fourth Day’ –
ConfuciusLao Tsu – Buddha – and the idea of reincarnation in India.
‘Fifth Day’ – Jesus
‘Sixth Day’ – Crusades – Catholic Church -Pilgrims and more Islamic development.

In the National cycle – 40 AD – Jesus died, and he had told us that we were divine – every single one of us is a son or daughter of God, and nobody should get between us and God to do our speaking for us.  That was his basic message.
In the next 400 years, his message was being spread.
In 416 – Rome fell – the most powerful nation on earth.  Consciousness of Caesar became known that he wasn’t a God and Rome was very far away so people stopped worshipping him as a God.  Recognition of that undermined the authority of Rome.

  Go home and build a light-bulb. There is a source for stress. The stress just keeps building.  If you can’t handle the stress, the mind goes into fight or flight.  All logic is suspended – there is no similarity or difference anymore. A drop of adrenaline in your system, and you have to flee or fight to preserve your idea of survival. This is desk rage, road rage, Columbine High School, terrorism, and all wars. That’s what this is and this is on mass increase also.  If you can’t fight or run away, what’s left?  One last ditch effort to survive – unconsciousness.  Animals use this technique – they play dead.  It is a survival technique.  It is the mother of all addictions and the father of all suicides.  It is a denial of experience.  All addictions are a chosen method to stay unconscious.  This is the kind of thing that is going to happen in the future because of acceleration because things are going to happen faster and faster.  This is why the world looks like its going to pieces.
The minds was not built for speed.  It looks like we are going to all be going out of our minds.  What’s out there is intuition – your own personal knowing – your own personal power.  Intuition is personal knowing.  The Catholics in the Inquisition murdered over 44 million women for having intuition They were  declared a witch and then killed.  So intuition went out of style.  Intuition is your own personal power.
The Pope recently asked forgiveness for doing that.  [Killing all the women]

The AQUARIUS age – from 4500 B.C. until around 1500 B.C. This is the time when the Egyptian civilization was at its top, the pyramids were built, the period of some of the most important human discoveries such as the writing, the medicine, the astrology, the alchemy, the philosophy. Hermes Mercurius Trismesgistus (around 2000 B.C.) was the most representative figure of this period. He was considered as the “divine intellect”; therefore he might be associated with the superior level of Mercury, Uranus, the ruler of Aquarius.
The CAPRICORN age – from 1500 B.C. until 200 A.D. This is the time when the Great Masters of the humankind Zarathustra (for the Mesopotamians), Moses (for the Jews), Zamolxis (for the Thracians) received from God a set of rules of living for their people, for them to obey and respect. Moses brought to the Israelis the Decalogue containing the 10 laws (Capricorn is the 10th sign of the zodiac). This is also the time of the great empires of the antiquity (the Roman, the Macedonian, the Thracian Empires).
The SAGITTARIUS age – from 200 A.D. until 1000 A.D. This is the era of the great migrations from Asia to Europe, the epoch of the dissemination of Christianity and the birth of the second largest world religion, the Islamism (year 632 A.D.), the foundation of the monastic community of Mount Athos, now in Greece, the
The SCORPIO age – from 1000 A.D. until 1500 A.D. This is the “dark period” of the Middle Age, of the crusades and the inquisition, of the proliferation of the magic practices, the witchcraft and the alchemy. A representative figure of this period was the legendary Dracula, on his real name, Vlad the Impaler. He was always represented wearing an 8 point star (Scorpio is the 8th zodiacal sign) and is renowned for his favorite way to punish the convicts – by impaling them into the anus (which astrologically corresponds also to Scorpio).

Industry planetary day

The Planetary consciousness started in 1755 A.D.
This is when the Industrial Revolution started.
Each of these ‘days and nights’ were approximately 19.7 of our years.
This whole consciousness cycle now is all about ‘power’ – raw unmittigated power.
Water wheels, steam power, electrical power, internal combustion nuclear – all the beginning evolved from the one before.
The beginning of the 7th day is 1992 – http://www.com – the internet – manifesting the Planetary consciousness

There is no money – there is no debt – read my website about this.
Start allowing things to happen – do not resist anything.
Witness things but do not resist them.
Our consciousness is time and place – but the Mayans had more – they had intuition and attention, and intension and integrity.
They had an 8 section heaven – {See the chart in the video}
There is nothing we have to do with our emotions as they are already in place.
Ecstacy, enthusiasm, interest, conservancy, boredom, antagonism, covert hostility, (sarcasm), pain, anger, fear, sympathy, grief, propitiation (please don’t hurt me), apathy, death.
There is more and more personal choice the higher your emotional status is.

The LIBRA age – from around 1500 A.D. until 1800 A.D. This is the period of the Renaissance, of the flourishing of the arts and the culture, of the French Revolution with its slogan “liberty, equality, fraternity”, of the American Revolution and the basis of the modern democracy.

 

Industry planetary night

What you pay attention to is what you become conscious of
Yout free will constitutes what you pay attention to
1582 – was called ‘Year of our Lord’ by Pope Gregory
This is when the Gregorian calendar began
We go around the sun every 365 1/4 days
Our whole concept of time is about this cycle and movement of moving things
The Gregorian calendar did not go down well with indigenous people
Most civilizations had their own calendars
Millions and millions of people were killed to get them to follow the Gregorian calendar which was the physical measurement of our orbit around the sun through space
It has pinned our civilization to physical evidence only
But out consciousness has changed over time to include things that are other then physical because our calendar has directed our consciousness and that is ‘insiduous


Planetary consciousness started in 1752 AD – all about the production and consolidation of ‘power’.


Planetary Cycle – 5th day – 1913 – e = Mc2 – Einstein’s work was being published.
There is the blueprint of our reality.
1924 – Mr. Hubble discovered that we live in an infinite Universe.  Before that – people thought that the Milky Way was the whole of creation.
In an infinite Universe – everything is possible. There is an opening for consciousness.
1932 – we applied all that acceleration and understanding into WWII – we blew off the atomic bomb and brought upon ourselves the responsibility and knowing that we could be the ‘last.  That has been our consciousness ever since.

 

We can afford to forgive them because we have greater understanding of the reasons for that.  [The church]
Athletes, on the field, under very stressful conditions, instead of going into the fight or flight syndrome, routinely go into the ‘zone’ and they make spectacular plays under tremendous stress. – they see and know everything that is happening ‘in the moment’.  They see the play in slow motion. That’s how they stay in the game – riding their intuition – with no time to think about it.  If you think about it, you’ve lost.  That’s why we pay them the money, because they are doing something we admire.  We only pay for what we admire.  That is really the basis for all exchange – what we admire.  That is what beings exchange – admiration between one and another.  The economy is moving away from money – it’s moving between one and another.  The economy is moving into admiration.
Being in the zone is very, very important – when it comes to the rapid change that is coming, that is the only thing that will work. In thinking, is all the fears, doubts and worry.  When you are engaged in your intuition, there is no fear – you just do it.  Direct action.  Your intuition will always be calm and knowing. Your mind will throw in the kitchen sink.  Even on 9/11 – those who followed their intuition survived.  (This is just an example) 

 

 


The lower levels have less choice  – particularly death.
Ian describes the emotions and how to acknowledge them.
In anger, we have less choice.
In propitiation – there is no choice “Please don’t hurt me!” – you are being made to do things.
In apathy – there are only a couple of choices – to care or not – or to die or not.
In death – the only choice is to stay dead or not.
There is one famous man who shoed us this choice. His initials are J.C.
As we move forward, there becomes more and more choices.
We can now be brought back to life medically.
The emotional tone scale – emotions go up and down – in higher there are more choices. –
In lower emotions – there is less choice.
Evolution – more choices – we are more highly evolved with more cells – so we have more choices.
In our human experience – we have more choices available, we get to choose which emotion we are in –  this is the key.
How many people have been in angry in one moment and laughing the next?
It can be changed instantly.  When we get new data, we make a choice to change. There is an escape door out of your mind.
Your mind has only one occupation – to give you choice – options – when you make a choice – your mind is out of a job – for a time.
When you make a choice – your mind becomes unplugged until it is time to make a new choice.
When you pay attention to your mind – you have a better opportunity and options to choose.  You can choose.  You can choose to be in that emotion – when you choose, you are automatically not in that emotional anymore.
If you’ve ever seen yourself as angry – you can’t look at yourself and stay angry – but you can’t stay that way – As soon as you choose – you pop up to the next line.
You can never evaluate for another person what emotion they are in.
The main thing is: Choose to be in the emotion you are in.
As we move forward – for every 13 stages we go  through – there are 20 changes to make.

The VIRGO age – from 1800 A.D. until 1948 A.D.

This is a period of accelerated development of all sciences, such as the mathematics, the physics, the chemistry, and the modern medicine, the boom of the communications and of the industry. This is also the period of the Jews’ holocaust and the foundation of the Israeli state in 1948 (the Israeli national symbol is the 6 point star – Virgo is the 6th zodiacal sign).

The LEO age– from 1948 until 1989

This is the Cold War period, the ego war between the two superpowers, the USA and the Soviet Union (symbolized by the red 5 point star – Leo is the 5th zodiacal sign), the nuclear arming race, the dictatorial regimes of Stalin, Mao, Ceausescu.

Galatic day

  It is now a global consciousness – turned on www,com  We ‘are on a schedule.
The next cycle – is the Galactic consciousness cycle – which just started – January 5, 1999 – we are learning faster and faster.
Each day and night is now 360 days – it’s called ‘ethics.

This will become more and more critical as we move forward.  How do we find our intuition?  Usually it is fleeting – it comes quickly and then goes away – unfortunately the mind jumps in and starts making excuses.  It is not our friend. The mind would rather be right than be alive and will make different decisions.
Intuition is your own personal knowing.
All knowledge comes from a source – we don’t have to name it.  It comes in a flow of creation.
The source of this flow is the source of all knowing.  Your consciousness is in this flow of events.
When you are in an intuitive moments, it’s like there is no time at all.  In that moment, there is a flow.  When you are centered in the flow of information – the trick is to stay there.
Our consciousness is oriented by time and place.  They Maya had some other help – personal intent – 1 thru 13.
Have you ever been somewhere you didn’t intend to be?  Did you feel centered?
The Maya knew their personal intent – they could recognize when they weren’t in their personal intention.  They also had a Divine Plan.  In our own place, we have no Divine Plan.
That’s the way our science looks at it.  There were  20 different aspects to their creation.  Personal intent and their orientation to the Divine plan produce a symbol – Called the 8 Division – sky – place.  That symbol stands for Heaven.
There are some occasions we have been in that place and that we were feeling larger than ourselves.  It feels Heavenly.  That is the importance of the Mayan calendar. The calendar was never about ‘Time’ – it’s about the flow of creation.
There is one law in the universe – what we pay attention to, we become conscious of.  What would be conscious of?  Would it be easier to have our consciousness attuned to your intuition?  It’s  automatic -without effort – it’s just there.  Each morning when you wake up – know what your daily intent of creation for that day is and then went about their day doing that.
Do you know what entrainment is?  It is the automatic syncopation of life forms or even mechanical objects.   


Changes are happening faster and faster.
You will have more and more options for experiences as long as you are paying attention.
There will come a time when there is no death.
We are all creating our own experiences in the future.  There will be more and more opportunities to rise towards enthusiasm or ecstacy with ascension.
There is nothing you have to study about it or leaders to follow – just take advantage of more and more opportunities offered to you.
The Mayans had knowledge of what happens after death – in their cosmology – which goes toward Orion’s belt – when someone passes on – he passes into the black hole and then is regurgitated back out.
Medical technology has brought us from the age of 45 to 75 to 80.  Our life span has almost doubled in the last few years. That gives us more choices and more opportunities.
In the 4th night we get free energy.
In the 5th day we get telepathy, levitation, free energy, gene therapy.
How old do you want to be?
Time travel – electrons have been teleported.
What day is it really?
The mind is going to have a hard time with this.
We have so much change and opportunity, we have to wear ‘shades’ because the future is so bright.
The mind has one purpose – to look for danger – we have to know all about it, once we know, we can move on to life – food, survival, maybe even sex.
That’s why bad new sells.
When we lose our job, we discover that we aren’t our job.
It is a huge lesson and we get freed up from being stuck in just one thing.
Integrity has everything to do with how you feel about yourself.
We are all creating our own experience – no excuses – we are all making it as we go. Sometimes we aren’t conscious of how we created it.  As evolution continues, especially as ethics and integrity become the focal point of your consciousness, you won’t be able to create bad experiences.

 

The CANCER age– from 1989 until 2001 This is a period of increasing nationalist agitation (the Palestinian uprisings against the Israelis, the war in Bosnia), of an important international role of NATO (symbolized by the 4 point star – Cancer is the 4th zodiacal sign), the creation of the European Union as a big family of the member states.

 

Galatic night

 

  Galactic consciousness began in 1999 – its all about ‘ethics’.  What is right and wrong
Morals are ‘reasons’.  Morals are from ‘outer’, ethics are from ‘inside us’.
ethics and integrity are the issue of the day.  There is a struggle between ‘ethics’ and ‘power’.
This is level of the 4th day 1874 – 1894 – Law overcame ‘Power” on the 4th day.
The last time we were on the 4th day was in 1873-1893 when ‘power’ overcame ‘law’ and that came in a court decision.

ENTRAINMENT:  When a mother and baby are together and the baby is nursing, their heartbeats start beating together – that is entrainment.  It’s a natural matching up – even cuckoo clocks will be ticking and tocking at the same time within a week. 13 and 20 –  It’s a weave of those two numbers.  Only what you know from inside is for your benefit.
Consciousness is the awareness of being aware.  Consciousness has a job to do – Consciousness divides creations.
When you are really conscious – you can see the vein on a leaf, or the colors of a butterfly’s wings –  When you aren’t conscious, everything looks the same – the more conscious you  are, the more prejudiced you are.  The job of consciousness is to notice the differences. That’s how you appreciate the experiences –  But noticing the differences.
The Mayan calendar divides by 13 all consciousness.  That is the number that consciousness operates under.
Creation has a job too.  All creation multiplies.  And all of creation multiplies by the factor of 20.  So, by following how this weave goes of 13 and 20 – by being aware of that entrains your conscious mind to the interplay of creation.
Everyone wants peace of mind. Peace of mind has a lot to do with intuition.  The only way to have peace of mind has a lot to do with intuition.  The only way to have peace of mind is when you are centered. How do you get centered?  There is only one time when you can be centered and that isi when you are ‘certain’.  When you are ‘centered, then you are centered. There is only one source of certainty – the recognition of patterns.  They more you recognize the patterns, the more certain you are. The more you are centered – the more you have ‘peace of mind’.

At one time in history, we experienced cannibalism.  We don’t do that anymore – that was the consciousness at one – not anymore.
We are in judgment day .  What is the difference between judgment and discernment? Judgment means that if you don’t like something – the other person can’t be allowed to do that thing – however, discernment means that you can see something that you don’t like – but you can still allow another person to do it.  That is discernment – so be in allowment.
There is not an innocent victim anywhere. There are no victims – Those people created what is happening to themselves – they made the choice to go there and what is harming them.
What is on this planet now is only 1% of what had already gone before us and gone extinct.
Sharing what you know is your duty.
What you know is extremely important to pass on – but you need to allow everyone to be who they are and what they want.
Active resistance is not healthy at all.

The GEMINI age– from 2001 until 2008 This period began with the plane attack to the twin towers of WTC (keywords for Gemini: plane, aerial, twin, trade center).
The TAURUS age– from the year 2008 This period began with the global economic crisis: property (= earth, Taurus is an earth sign) devaluated, bank system well shaken. This is the age we are living right now.

Universal day

The Universal consciousness cycle is coming next.  Begins Feb. 10, 2011 –  each shift and change will then take about 20 days.
The Power Elite Corporations are being called on their ethics and questioned

  Corporations were guaranteed all the rights of individuals, and now people are also Corporations.  corporations overcame government.  You can’t have ethics unless you have some ‘power’ first.  If you are running for your life, ‘ethics’ has no place in it, but if you are standing your ground ‘ethics’ comes first.
Universal consciousness cycle.  Conscious co-creation – starts Feb. 10, 2011.
This is what our evolution has been all about. We are becoming conscious creators
This conscious co-creation is why we’re here.  We do this with every situation through our whole lives.
Each Day in our creations is 20 times shorter than the one before.
More and more is available to us now than there ever was in any previous civilization
There will be more and more acceleration to be possible and more and more opportunities coming.
All you have to do is participate in the possibilities.
During the 5th day is when things really get going –
These are the previous stages”
1-the development of the solar system,
2 -when life moved out of the water onto land
3 – color vision occurred
4 – man discovered fire
5 – art
6 – Jesus message went out all over the planet
7 – 1913 – 1932 – EMC=Mc2 – Mr. Hubble discovered the Universe when we discovered that everything is possible. 

  The pattern of history shows us that things are getting better and better.  We are evolving and that will go forward into our future too, because this ‘Ethics’ will overcome ‘Power’.
‘Law’ overcame ‘Reason’.  ‘Power’ overcomes ‘Law’.  There is very little reason or sanity in the way laws are written.  ‘Power’ overcame ‘Law’, when Carnegie, Rockefeller and Westinghouse became powers and overcame the laws of nations and people.
We have ‘Ethics’ coming in now {2005] – ‘Ethics’ will overcome ‘Power’.  We are watching the throes of a dying animal now. There are more people worried than certain these days.  There are more people afraid of the future than looking forward to it.


We are watching the throes of a dying animal but things are getting better.
In a plant, there are certain parts that go on to propagate more plants, the seeds, and seeds are pieces of the plant that decided to be a seed, some of the plant decided to be a leaf, or root, or stalk.  That’s where they felt they fit in – that part of the plant’s consciousness.  What happens to all those other parts – Like the stalk and the root and the leaves.  It gets to be mulch – it’s very useful.  It goes in and builds ground that supports other seeds for other cycles.
This is 16 billion years.  Time is mental – it doesn’t exist.
We are not the first ones to go through this.  There were other people who went through this whole cycle before us – other consciousness.  Now we call them angels because they are not limited to physical.  They already went through this graduation ceremony – and we are coming up on it.  (graduation)   Not everyone makes it through it – in one time.
Remember ‘Allow, allow, allow’.  We are all doing this collectively. – We are creating this situation, but we are putting out own two cents in. – This is our investment. – We are paying attention. The more you can allow things to occur and not resist, the more you can be in your intuition and the more you can be in your flow.
The next cycle starts in 2011 and lasts 260 days.
June 1st is the exact middle of this cycle.  {2005]
‘Ethics’ is looming over ‘Power’ – It’s going to be traumatic for some people and exalting for others.
These ‘New World Order’ people want 80% of you dead.  – These guys have diabolical plants – Chemtrails, Soy, Aspertame, Fluoride, Coca Cola, etc.  On the other hand, Creation has a much grander plan and no disasters in mind.  These people have horrible Draconian plans.  It’s going to be a test to  ‘Allow’.
The media has already changed track – you read the ‘crawl’ at the bottom and you will get a wonderful education. – Look for ‘Ethics’ – Watch for that word.  The ‘Whistle Blowers’ that are coming out.  It’s tremendous.
Soy is a carcinogen – It’s a brain poison.
Crop circles are a communication and that is Life.  What Life does is communicate.

Universal night 

Consciousness is not just people.  It is all of creation.
We are now in conscious co-creation
We are already co-creating our experiences
The cycles are now 360 days long
All of the Mayan cycles end on October 28, 20ll
There is a constant acceleration in these cycles.
It seems like time is speeding up  it isn’t – but creation is accelerating – faster and faster.
What used to happen every 19.7 years, now happens every 360 days
The time will come with these changes – where they will happen every 20 days

Some form of life is producing these [crop circles]   as a ramp-up.  Crop circles are a good interaction with extraterrestrials.  Very ethical. Nobody gets hurt – nobody ‘has’ to look. The crops actually grow better the next year.  It’s a soft touch.  People get impressions from them.  They are talking to their intuition.
The reason the calendar ends is because everything has been moving faster and faster in every moment, so finally – everything happens which is infinitely possible happens all at the same time – which is the truth in the first place.  It’s just that our consciousness hasn’t caught up to that yet.  That’ s what this evolution is all about.  So once we get to that point, there is no – not one single limit to time and space whatsoever – end of Mayan calendar and of calendars  and open to your own personal creation of whatever it is you wish to experience with no limit whatsoever – or anyone else either.
They Maya -current living Maya – they didn’t present a clear idea of creation’s purpose. They knew that they have the pattern and that the prophecies are important. They knew they could predict what is going to happen. and that seems to be where their consciousness is mostly focused – providing the warnings of what might happen, or what is going to happen in the future.

On my website, are the health articles you should read.
The Mayan elder is also presented on my website.  He is saying basically, “It’s over”.
The general plan for the government is to cause absolute chaos.  People are going to be dealt with very harshly.
Don’t participate in the resistance.
The limits of our experience will come

World history time line

The sages of India and Tibet affirmed that the evolution of the life is not chaotic or linear, but it is cyclic, passing to a superior level after completing the previous cycle. They also said that we are living the blackest age of the humankind, called Kali Yuga, characterized by spiritual ignorance and moral degradation, after which a spiritual rebirth would occur with the return to the spiritual values.

Time is running out ! We see the end of this zodiacal cycle approaching fast, the ages getting shorter as they pass. The remaining two ages, TAURUS and ARIES, will last probably at most a few years each. The end of this cycle is expected in 2011 – 2012, when Neptune passes to its domicile, Pisc

[2][deep meaning]

 

To begin Some title use my many  people have their meaning in astrology for eg

A Cardinal = 4 season

A bishop = 3 degree

A deacon = 10 degree

Bible = babble

Ceremony = Ceres

Minister = mini star

Monk = moon

Sir = sirus

Master degree= master of ur degree

 

 

In the gospel of Matthew and luck begin in December  Capricorn the goat

In the gospel of mark and john begin in March  Aries the ram

There is the zodiac of mark

1:1 _ 3 – 35 ares

4: 1_44. Taurus

4: 35 _6: 39 Gemini

6: 30_ 8:26 Cancer

8:27_ 9:27 Leo

9:30_  9:50 virgo

10: 1 31 libra

10: 32 52 scorpio

11: 1 26 Sagittarius

11: 27 _12 44 Capricorn

13: 1 _ 14: 6 Aquarius

14: 17 _ 16: 18 Pisces

 

In summer begin spring and the Passover

March = mars = mark

In Virgo  begin the death of the sun or the journey in to the under world

Winter is the judgment that when the sun is lowest and is directly over the crux constellation

 

There are 36 deacon

21 of them are in the Northern deacon

15 the rest are in the southern deacon

The deacon are just important just as the 12 sign of the zodiac

 

 

The serpent = sept

The spiral = sprite

Sine = sin

 

There are a few number that keep on repeating that is 3 4 7 12

 

 

Every part of the plant has a planet and a taste bud associated with it

Root = Saturn. Rim

Stem = sun

Bark = mars. Shape

Leave= moon. Moist

Fruit= Jupiter

Seed = mercury. Taste

Plant = Venus. Smell

 

There are some part of the crucifixion story that match up with the zodiac sign

 

Leo

hydra  the serpent 16- 1

Castor = the cup 14 -22

Carvus = the cow 14 -30

 

Virgo

Coma = the infant 11 8-9

Centaurus             11 7

Boot = the shepherd 14 27

 

Libra

Crux = the cross 15 21

Lupus = the victim 15 37

Corona = the crown 15 17

 

As above so below

 

Jacob  below   Israel  above

Abram              Abraham

 

The four horse men are also found in bible

Green = libra

Red = scopion

White = Sagittarius

Black =Capricorn

 

Rev 12 : 14

14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of for a time, times and half a time, out of the serpent’s reach.

 

Virgo

10 _ 6

 

Speech

Think

Do

 

Venus the lesser

Jupiter the grater

 

Ra, Allah, mekabah, la

 

Hopi and Tibet

If you could draw a line through the Earth from the Hopi Reservation to the other side of the world, you would come out in Tibet. The Tibetan word (sound) for “sun” is the Hopi word (sound) for “moon”, and Vise Veser the Hopi word for “sun” is the Tibetan word for “moon”.

Prophecy:

“When the iron eagle flies and horses run on wheels, the Tibetan people will be scattered over the earth and the dharma will go to the land of the red man.” —Tibetan Prophecy

“When the iron bird flies, the red-robed people of the East who have lost their land will appear, and the two brothers from across the great ocean will be reunited.” — Hopi Prophecy

 

Plus

Time

Subtract

Divided

 

 

El is male

La is female

 

J arrow d

 

A  e  h I o u z

M m v I a  j s

 

Lina

 

Moon  alpha

Saturn omega

 

Aries Libra and scorpion

 

Horus hour

7 5

Set

Taurus  Capricorn

Goat lamb

 

Ephesus

Firtaur

Pheidilpa

Purgenous

Leodica

Spanen

Sadhus

 

 

Ari sun.        Mas fem

 

Flora

Srcura

 

Sirius

From Wikipedia, the free encyclopedia

Sirius appears bright because of both its intrinsic luminosity and its proximity to Earth. At a distance of 2.6parsecs (8.6 ly), as determined by the Hipparcos astrometry satellite,[5][19][20] the Sirius system is one of Earth’s near neighbors. Sirius is gradually moving closer to the Solar System, so it will slightly increase in brightness over the next 60,000 years. After that time its distance will begin to recede, but it will continue to be the brightest star in the Earth’s sky for the next 210,000 years.[21]

Sirius A is about twice as massive as the Sun (M) and has an absolute visual magnitude of 1.42. It is 25 times more luminous than the Sun[7] but has a significantly lower luminosity than other bright stars such as Canopus or Rigel. The system is between 200 and 300 million years old.[7] It was originally composed of two bright bluish stars. The more massive of these, Sirius B, consumed its resources and became a red giantbefore shedding its outer layers and collapsing into its current state as a white dwarf around 120 million years ago.[7]

Sirius is also known colloquially as the “Dog Star“, reflecting its prominence in its constellation, Canis Major(Greater Dog).[12] The heliacal rising of Sirius marked the flooding of the Nile in Ancient Egypt and the “dog days” of summer for the ancient Greeks, while to the Polynesians it marked winter and was an important star for navigation around the Pacific Ocean.

 

1989

Jan 1  sirus earth sun The New Year’s Star

Sirius, the brightest star in the night sky. Every New Year’s Eve at midnight, Sirius reaches its highest point in the sky directly on the meridian, known as its zenith point. It’s as close as it gets to your crown chakra (the top of your head). No matter where you live, just look due south and up to see this dazzling star heralding in the New Year. Star maps If you miss it at New Year’s, you can still see Sirius in this location through the first week of January. Find Sirius anytime of the evening by Navigating with Orion.

BTW: When we look at Sirius we see the light that left it 8 1/2 years ago!

The Ageless Wisdom teaches us that the energies and powers of this star are instrumental in our creation and in the establishment of the guiding forces of our planet and the mysteries of initiation. It has been referred to as the Christ Star. It is also said that a sacred planet is responsive to the life of Sirius. What the Soul is to our personality is what Sirius is to our Solar System. For this reason Sirius is known as the God Star. It is also known as the Dog Star, for it is the brightest star in Canis Major.

The Sirius system is directly “upstream” of our solar system within the galactic arm of our Milky Way Galaxy. Because of this, we now know that the polarized energies of Sirius do indeed wash over us. Modern science is yet to discover if this vast current of highly charged particles affects solar activity or life on Earth.

By coming directly towards us, Sirius creates an axis of rotation with Earth relative to the stellar background. Because of this, of all the stars in the sky, only the annual heliacal rising of Sirius exactly matches the length of our solar year, 365.25 days.

Even today, unbeknownst to most of the people of the world, our New Years Eve celebration is a continuation of a most ancient ritual honoring the return of Sirius to the midheaven position at midnight. Occurring down through the ages around January 1, this midnight alignment marks the moment when the energies of Sirius, directly overhead, most closely touch our lives with her most singular purity. For countless thousands of years and all around the world, without knowing the hidden reason, we have marked this midnight moment by jumping for joy as the rush of this vital connection surges through us. Freya Owlsdottir

These Sirian forces can aid in the service of those who are spiritually attuned. If you are one of these people, just open your crown chakra and allow the evolutionary energies to flow in and take hold. May only the Greatest Good come forth for all of us this New Year!

Think of it … the brightest star visible from our planet reaches its highest point above the horizon at midnight every year on New Year’s Eve. How wonderful, how poetic, almost like a cosmic reminder that this most brilliant of stellar lights is welcoming in and shining on the new year, giving us all hope for a bright new beginning.

Time delta

Jan 4th prehelion July 4th aphelion

By one astronomical convention, the four seasons are determined by flanges, the solstices—the point in the orbit of maximum axial tilt toward or away from the Sun—and the equinoxes, when the direction of the tilt and the direction to the Sun are perpendicular. In the northern hemisphere winter solstice occurs on about December 21, summer solstice is near June 21, spring equinox is around March 20 and autumnal equinox is about September 23. The axial tilt in the southern hemisphere is exactly the opposite of the direction in the northern hemisphere. Thus the seasonal effects in the south are reversed.

In modern times, Earth’s perihelion occurs around January 3, and the aphelion around July 4 (for other eras, seeprecession and Milankovitch cycles). The changing Earth-Sun distance results in an increase of about 6.9%[3] in solar energy reaching the Earth at perihelion relative to aphelion. Since the southern hemisphere is tilted toward the Sun at about the same time that the Earth reaches the closest approach to the Sun, the southern hemisphere receives slightly more energy from the Sun than does the northern over the course of a year. However, this effect is much less significant than the total energy change due to the axial tilt, and most of the excess energy is absorbed by the higher proportion of water in the southern hemisphere.[4]

The Hill sphere (gravitational sphere of influence) of the Earth is about 1.5 Gm (or 1,500,000 kilometers) in radius.[5][nb 2] This is the maximum distance at which the Earth’s gravitational influence is stronger than the more distant Sun and planets. Objects orbiting the Earth must be within this radius, otherwise they can become unbound by the gravitational perturbation of the Sun.

The following diagram shows the relation between the line of solstice and the line of apsides of Earth’s elliptical orbit. The orbital ellipse (with eccentricity exaggerated for effect) goes through each of the six Earth images, which are sequentially the perihelion (periapsis—nearest point to the Sun) on anywhere from 2 January to 5 January, the point of March equinox on 19, 20, or 21 March, the point of June solstice on 20 or 21 June, the aphelion (apoapsis—farthest point from the Sun) on anywhere from 3 July to 5 July, the September equinox on 22 or 23 September, and the December solstice on 21 or 22 December. Note that the diagram shows an exaggerated representation of the shape of Earth’s orbit. The actual path of Earth’s orbit is not as eccentric as that portrayed in the diagram.

Seasons1.svg

Because of the axial tilt of the Earth in its orbit, the maximum intensity of sun rays hits the earth 23.4 degrees north of equator at the June Solstice (at the Tropic of Cancer), and the maximum intensity of sun rays hits the earth 23.4 degrees south of equator at the December Solstice (at the Tropic of Capricorn).

 

Sun 14 of cancer

 

Primboula  heaven

Christaline sea  24 elder

Ferment      Jupiter & mars

Saturn

Mercury

Venus

Moon

 

 

The hexagram

N  nouse

E. Earth

W  west

S. Spite

 

Sun. Moon.           Death

 

3 h

6 horo

9. Libra

12 d f

 

Work  rest 7

 

Isis

Netis

 

M s

ATg

 

Abikg of eclipse

 

M 2 5 m

Mount nebo

 

Mona

Sola one

 

Alvin Bon Kun

 

In the Alphabet Qrst Spell Or sound close to Christ

 

Light

Wax

Dark

Wan

 

PC

 

Hot cold

Dry wet

 

Saturn great

Mars. Lesser

 

Jupiter and Mars  birth rate rise

 

The table below shows the bodily locations of common diseases, based on the moment of

birth. This relation is based on the three decanates (or decans for short) per Zodiac sign. A

decan is the division of the full period of a Zodiac sign (of 30 degrees of arc) into three equal

periods (of 10 degrees of arc). Roughly, we can say that the people who were born on the day

numbers of 21 and higher belong to the first decan. The second decan corresponds to the day

numbers from 1 to 10. The remaining day numbers (11 up to 20) belong to the third decan.

The table below shows the corresponding disease for each decan per Zodiac sign.

Zodiac Sign Focus 1st Decan 2nd Decan 3rd Decan

 

Aries Head Skull Migraine Concentration

Taurus Throat Nose Throat Ears

Gemini Arms Smell Lungs Speak

Cancer Chest Skin Body Fat Touch

Leo Heart Heart Blood Circulation

Virgo Belly Appetite Stomach Digestion

Libra Kidneys Metabolism Bowels Excrement

Scorpio Genitals Sexuality Genitals Hormones

Sagittarius Thighs Farsightedness Eyes Nearsightedness

Capricorn Knees Spine Bones Joints

Aquarius Ankle Arms Legs Movement

Pisces Feet Concentration Nerves Reflexes

 

These 36 extra decans (on top of the 12 Zodiac signs) correspond to 36 extra constellations of

stars. Please note that these 36 extra (astrological) constellations of stars are only visible from

the northern hemisphere (in total, astrology distinguishes 88 different star constellations). The

table above shows these 36 extra astrological constellations.

 

Astrotheology

 

A simple Explanation of the zodiac

Aries= Is

Taurus= i Have

Gemini= They

Cancer= i Feel

Leo= i Will

Virgo= Anxiety

Libra= Balance

Scopio = i Desire

Sagittarus= i See

Capricorn= i Use

Aqurius= i Know

Pisces= i Believe

 

PC  patic NL

 

Physical feature of the zodiac Introduction

As we all know, physical appearance is mainly determined by our parents, our grand-parents and our ancestors’ physique. It is always amazing for an astrologer to compare the natal chart of a person with his father and his mother’s charts. Indeed, his Sun sign or his Ascendant is almost always the same as the parents’, along with many other similarities between natal characteristics.

The topic of external appearance is far more enigmatic as that of health which is quite easy to understand by analysing the Ascendant, the luminaries (the Sun and the Moon), the Ascendant ruler, the 6th and 8th houses (accidents or traumas), as well as the 12th House, though the latter gives more indirect and covert clues.

After having read a host of books and analysed thousands of charts, we believe that some circumspection is needed. However, we think that it is interesting to try to provide a few concrete indications which proved accurate quite often.

In this article, we deal with the physical appearance, health, and dietary habits which are associated with the Ascendant or the Sun sign. The reason why we start with the Ascendant is because the Sun sign is more revealing in terms of deep motivation, hidden drive, intellectual and moral resources, and willpower than in terms of vitality and health, although the latter depend on the Sun among other factors.

Disclaimer

The following information applies to pure signs. You ought to check your Ascendant, and then look up your Sun sign in order to get a description of your outward appearance which, for obvious reasons, is only an approximation.

For instance, if you are a Taurus with a Scorpio Ascendant, your must FIRSTLY read Scorpio for hints on health, behaviour, and above all, physical appearance and food. And only THEN, you may read Taurus.

Indeed, the Ascendant is much more representative of your physical appearance and your health than your Sun sign in most cases. However, if strongly highlighted planets are gathered in a different sign, the Ascendant’s characteristics might be weakened. Let’s get back to our Taurus Sun with a Scorpio Ascendant example. If there are 3 or 4 out of 5 personal planets (the Moon through Mars) in Leo, it becomes obvious that you partially take on Leo’s characteristics and that your appearance fits more Leo description than that of Scorpio.

In general, the Ascendant often describes half, sometimes two-thirds, of the physical appearance, and the Sun sign, approximately one-third only. As already stated, caution is necessary in this regard.

Although Johnny Hallyday, a famous French Rocker, has a Virgo Ascendant, the features of this sign are not too obvious! In addition to a stellium of planets and the Midheaven in Gemini, he has a beautiful Pluto-Venus conjunction in Leo trine Mars in Aries. These are the reasons why Virgo, which is tenanted only by the collective planet Neptune, is not highlighted. Furthermore, Mercury, ruler of the Ascendant, is also in Gemini, his own sign. As a result, Hallyday’s physique is much more a blend of Gemini and Leo, with the strength of a most harmonious Mars in the 8th House, than a representation of Virgo.

Another example which reinforces our urge to be cautious is the chart of Benjamin Castaldi, now a successful French television and radio presenter. He has the Sun in Aries and the Ascendant in Virgo. In his case, Aries features are obviously prevailing in his outward appearance.

We advise that you check the physical characteristics of both your Ascendant and your Sun sign. Even if you do not have your natal chart analysis, these two pieces of information are most likely to provide you with three-thirds of your actual physical portrait. If you perform an experiment on the members of your entourage, you can observe that, from a statistic point of view, the Ascendant is more representative and that the Sun sign comes next. This has a mere statistical value since differences stemming from the natal chart’s peculiarities bring about the varied features which are present in all of us, thank God!

The selection criterion of the celebrities quoted as examples is the Ascendant. We took the Sun sign as criterion whenever we deemed that the outward appearance agrees well with the astrological sign typology.

Ascendant in Aries or Sun in Aries

Is your Ascendant or your Sun in Aries?Is your Ascendant or your Sun in Aries?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Aries, you might take on the following characteristics:

Physically speaking, Aries people have strong and angular features, with a prominent chin, nose and mouth. They are athletic, of average height and build, with fair or red hair, a protruding arch of the eyebrows, tan complexion, a virile deportment for males, and a dynamic one for females. The whole physique gives an impression of might and ruggedness.

The look is usually gaudy or eccentric, quite often sportive, energetic and unrefined. Red colours are frequent. Indeed, Aries people do not belong to the discreet type!

Example : French TV Host Benjamin Castaldi

French TV host Benjamin CastaldiFrench TV host Benjamin Castaldi

Health

Your health is usually good thanks to your great energy and stamina. In spite of your tendency to have accidents and all sorts of incidents due to your intense activity, you are very tough. Your potential weakness is the head, which is ruled by Aries. You may suffer from headaches, migraines, or issues involving the face. Therefore, you must be vigilant in these areas and, for instance, never forget to wear a helmet when you go for a motorbike ride.

Food

Since you use up a great deal of energy, your food must be rich and energy-giving: proteins, meat, rice, pasta, dried fruits, etc. In any case, there are no overweight issues looming on the horizon because everything you gain is burnt in fiery sports activities and a wild life rhythm.

You are usually fond of spices, tex-mex dishes, curry, fried food, and also grilled meat in quite appalling quantities.

The following foodstuffs are good for you: chilli, coriander, raw garlic and onion, ginger, mustard, parsley, and rosemary.

Here is a selection of people having the Ascendant in Aries (around 1500-2000 people).

Here is a selection of people having the Sun in Aries (around 3000 people).

Ascendant in Taurus or Sun in Taurus

Is your Ascendant or your Sun in Taurus?Is your Ascendant or your Sun in Taurus?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Taurus, you might take on the following characteristics:

Physically speaking, Taurus people often have a harmonious face, quite thick features with full sensual lips. The face is usually square or oval with a prevailing middle part, and the nose is round-shaped or turned up. The complexion is fair and the hair, thick and shiny. The body is nicely proportioned. The whole physique gives an impression of softness with some degree of strength at the same time.

Taurus people take their look very seriously, and they dress with real flair. Their clothes are always stylish, rather classical, of fine quality and good taste, and meant to last a long time. Their favourite colours are green and brown.

Example : French Olympic judoka champion David Douillet

French Olympic judoka champion David DouilletFrench Olympic judoka champion David Douillet

Health

Your health is usually good. You are very robust, and during childhood, there are no serious threats. Of course, you must watch your fondness for food which may endanger your waistline as time goes by… and make you gain a few curves. A mild diet once in a while may do you a lot of good, but if you don’t like this idea… cultivate your garden and quietly try on a few outdoors activities several times a week.

Food

Since you use up little energy, your food should be neither too rich nor energetic. Your inertia and your appetite may prove really harmful, and it is advisable that you reduce your food intake if possible and indulge in great gastronomic pleasure less often.

The following foodstuffs are good for you: apple, cherry, ginseng, French bean, fish, grape, juniper berry, olive, pear, red currant, rosemary, thyme, and leek.

Here is a selection of people having the Ascendant in Taurus (around 1500-2000 people).

Here is a selection of people having the Sun in Taurus (around 3000 people).

Ascendant in Gemini or Sun in Gemini

Is your Ascendant or your Sun in Gemini?Is your Ascendant or your Sun in Gemini?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Gemini, you might take on the following characteristics:

Physically speaking, Gemini people have sparkling eyes and expressive mobile traits which are nice and well-defined. They are of slim build and of average to tall height, with a supple, slender, and nervous musculature. The limbs are often long like those of fashion models.

Their look gives an impression of fineness and swiftness, with a seemingly controlled yet laid-back style. Furthermore, since Mercury is their ruler, Gemini people are real chameleons which adjust to all situations and rapidly correct they appearance according to the context and to their best interests!

Their favourite colours are yellow and silver.

Example : Actress and humorist Michèle Laroque

Actress and humorist Michèle LaroqueActress and humorist Michèle Laroque

Health

Your health is usually frail, but there is no serious concern. You are always overexcited, full of nervousness, and you may suffer from overwork and insomnia. You may also be affected by respiratory troubles such as asthma during your childhood and by infections or flu when you become an adult. In order to avoid them, you ought to practise some daily exercises such as walking in the heart of the countryside. The question is whether you have the time to do so.

Food

There is no weight problem in sight since you are not too interested in simple terrestrial pleasures. Your lack of appetite is not really innate. It is the consequence of the state of constant intellectual stimulation in which you are. You are so wrapped up in the virtual world that you forget your basic physical needs and you often skip a meal, nibbling at anything when you think of it, and when you happen to have a downtime between two frenzied activities.

You need simple, light, and varied foods with many vegetables and mixed salads, and not necessarily a lot of meat since you have no intense physical activity. This all that is required to make you happy.

Dried apricot and banana, dill, hazelnut and walnut, kola, lavender, magnesium, marjoram, parsley, thyme, and green vegetables are excellent for your health.

Here is a selection of people having the Ascendant in Gemini (around 1500-2000 people).

Here is a selection of people having the Sun in Gemini (around 3000 people).

Ascendant in Cancer or Sun in Cancer

Is your Ascendant or your Sun in Cancer?Is your Ascendant or your Sun in Cancer?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Cancer, you might take on the following characteristics:

Physically speaking, Cancer people have round-shaped features and tend to become stout when they reach their thirties. The hair is dark and thin or sparse. The nose is small, the eyes stick out, the chin is round, and the complexion, fair. The height is small to average.

Expressions and attitudes suggest softness, dream, astonishment, sometimes naivety. The entire appearance is subtle, reassuring and protective.

Their favourite colours are white and black.

Example : Actor Tom Hanks

Actor Tom HanksActor Tom Hanks

Health

Your health is usually good, but the lack of physical exercise may prove harmful. Similarly to Taurus people, who are definitely more active than you, there is a danger that, with time, you put on too much weight because you do not practice enough outdoors or sports activity. In addition, your extreme sensitivity and your mood swings may play tricks on you in the long run and cause stomach pains, anguish, and tears. It takes very little to upset you. You ought to learn to remain Zen under all circumstances, for this little effort would enable you to save so much time.

Food

You must start to be careful about what you eat as early as possible since, as the saying goes, prevention is better than cure… You tremendously enjoy good dishes in rich gravy, and creamy desserts or ice creams, and therefore, you must be vigilant! Desserts, ice-creams, and chocolate, which you like very much, are typical lunar food.

The potential dangers are gastric ulcer, indigestion, and colitis.

Seaweeds and trace elements against weight gain, as well as sufficient hours of sleep and balanced meals against stress should be enough to avoid problems.

The following foodstuffs and trace element are good for you: banana, basil, cabbage, lavender, linden, magnesium, mango, mushroom, pineapple, strawberry, and watercress.

Here is a selection of people having the Ascendant in Cancer (around 1500-2000 people).

Here is a selection of people having the Sun in Cancer (around 3000 people).

Ascendant in Leo or Sun in Leo

Is your Ascendant or your Sun in Leo?Is your Ascendant or your Sun in Leo?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Leo, you might take on the following characteristics:

Physically speaking, Leo people have strong features, a wide forehead, a thick and fair hair, often blond or red, and a quite large aquiline nose. The proportions are harmonious with a rather tall stature and long legs. The musculature is elegant or very strong. Indeed, two types of personalities may be found in Leo, the Herculean type and the idealistic type. The latter is more moral and spiritual, and the former, practical and much more physical. The general appearance always gives an impression of nobleness, class, pride, and harmony.

The look is of course showy, often enhanced with jewellery and adornments. The clothes are often yellow and orange, Leo’s favourite colours, and in any case, they are of the highest quality.

Example : Rock Star Mick Jagger

Rock Star Mick JaggerRock Star Mick Jagger

Health

Your health is good thanks to your robustness which is above average, but your energy is such that you need to watch out several areas. Leo rules the heart and the backbone, and it is also believed that like Aries, it symbolically rules the sight and the brain. It is certain that the major danger comes from the heart, and that there is a risk of developing a heart condition if you experience situations of severe stress and serious annoyances. Back pains or backbone issues may also affect you if you are not careful, particularly during adolescence, a period when it is recommended that you stand up straight! Regular bodybuilding exercises may be a great help in controlling your overflow of energy and letting off some steam, at times.

Food

Your appetite is legendary, and your constitution does not predispose to obesity. You are able to swallow amazingly big quantities of food, probably in order to replenish the huge energy used up during your sports feats or your thundering fits of anger! You are not a vegetarian, and like a lion, you enjoy eating double or triple servings of grilled meat. However, you must be aware that in the long run, in your fifties, you may suffer from weight problems.

The following foodstuffs and trace element are good for you: fruits and dried fruits such as pineapple, mango, banana, almond, hazelnut, cashew nut, and blackcurrant, black radish, linden, magnesium, hawthorn, and royal jelly.

Here is a selection of people having the Ascendant in Leo (around 1500-2000 people).

Here is a selection of people having the Sun in Leo (around 3000 people).

Ascendant in Virgo or Sun in Virgo

Is your Ascendant or your Sun in Virgo?Is your Ascendant or your Sun in Virgo?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Virgo, you might take on the following characteristics:

Physically speaking, Virgo people look serious, discreet, rather preppy and elegant. They usually are persons of good taste and they are reluctant to show off.. The height is from average to tall with a quite slender build, particularly for males. There is no distinctive mark for this sign which loathes being noticed.

As a consequence, their look is neutral. The British chic may be one of their favourite attires. All of green and yellow hues are their favourite colours.

Example : Actress Uma Thurman

Actress Uma ThurmanActress Uma Thurman

Health

Your health is good, particularly owing to your constant concern to improve yourself and think before you leap and… eat! You always have in mind the balance of your diet. Furthermore, your innate propensity for moderation constitutes an automatic defence against potential weight gain and aggressions resulting from careless eating patterns which are inappropriate for your lifestyle.

However, since you have a nervous and quite compulsive nature, you keep on analysing everything around you, including your own health. You worry when there is no reason to do so, you grow anxious and become the cause of psychosomatic disorders, the very victim of your excessive mistrust of everything related to your health. You are often a big hypochondriac.

Nevertheless, in the long run, you are one of the signs which are most unlikely to experience health problems thanks to your carefulness. Your potential weak point is the intestines, which are ruled by your sign.

Food

Your appetite is quite moderate, and in some cases, you do not feel hungry at all. You are more intellectual than physical, and nutrition is not your first concern. On the other hand, you are generally picky and demanding regarding the quality and the variety of what you eat. You are prone to digestive troubles and intestinal infections, but you are endowed with innate protection against the dangers of imbalance diet.

You particularly enjoy diet low-fat food such as the Japanese cuisine or the French nouvelle cuisine. You also appreciate natural and healthy dishes served in carefully calculated amount. You are often an expert in dietetics.

The following foodstuffs are good for you: coriander, honey, marjoram, mint, olive oil, orange blossom, parsley, rice, green vegetables, watercress, wheat germ, brewer’s yeast, and yoghurt.

Here is a selection of people having the Ascendant in Virgo (around 1500-2000 people).

Here is a selection of people having the Sun in Virgo (around 3000 people).

Ascendant in Libra or Sun in Libra

Is your Ascendant or your Sun in Libra?Is your Ascendant or your Sun in Libra?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Libra, you might take on the following characteristics:

Physically speaking, Libra people are harmonious, with regular, fine, and pleasant facial features in an oval face. Their height is average to tall, of average build. There is a tendency to put on weight during the second part of life. The entire appearance gives an impression of straightforwardness, calm, class, sympathy, charm, and finesse.

Their look is extremely sophisticated and indicates that clothes and adornments are smartly and carefully chosen. Regardless of the style Libra opts for, and whatever the quality of the materials and the choice of colours may be, the end result is inevitably… perfect. Libra’s favourite colours are all the hues of blue and red.

Example : Actress and model Laëtitia Casta

Actress and model Laëtitia CastaActress and model Laëtitia Casta

Health

Your health is good owing in particular to your constant concern to remain beautiful, young, and attractive. You are prone to weight gain, especially when your romantic relationships are not too fulfilling. However, your need to please is so strong that you quickly take action in order to get back to your so nice, delicate, deeply charming and elegant look.

Your potential weak point is the kidneys and the bladder, which are ruled by your sign. Therefore, food is the main area you need to watch. It is also recommended that you do not get rid of your frustrations by eating chocolate, cakes, hearty dishes, and wines!

Food

Your appetite is quite moderate, but you have a strong taste for parties and pleasure owing to your Venusian nature, since Venus rules Taurus and Libra. As a final result, you eat more often than you reasonably should.

You are particularly fond of delicate dishes, haute cuisine, and especially desserts. Actually, more than food, it is the setting, the decor, and the people with whom you share your meal that mean the most to you.

The following foodstuffs are good for you: artichoke, basil, French bean, cinnamon, date, dried fruits, garlic, linden, marjoram essence, mulberry, onion, raspberry, and rosemary.

Here is a selection of people having the Ascendant in Libra (around 1500-2000 people).

Here is a selection of people having the Sun in Libra (around 3000 people).

Ascendant in Scorpio or Sun in Scorpio

Is your Ascendant or your Sun in Scorpio?Is your Ascendant or your Sun in Scorpio?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Scorpio, you might take on the following characteristics:

Physically speaking, Scorpio people are quite sturdy and often have wide strong shoulders. In any case, they are well-built and very resistant. The face is square with clear-cut features, penetrating and magnetic eyes, and well-defined sensual lips. The hair is often brown and thick. The general appearance conveys an impression of charm, power, secrecy, and seriousness at the same time.

Scorpio people know their strength as well as their innate capacity for provocation, and they never need to resort to a gaudy look in order to assert themselves. By nature, they are quite secretive and prefer a serious, even sober, look which contrasts all the more strongly with their essence which is sheer concealed power. Their favourite colours are red and black.

Example : Actor Alain Delon

Actor Alain DelonActor Alain Delon

Health

Your health is very strong. However, owing to your tormented nature your propensity to take risks, you are prone to numerous more or less severe accidents. Besides, Scorpio is in analogy with the 8th House which represents surgical operations. Therefore, there is a possibility that you undergo some small “repairs”.

You are particularly resistant, actually, the most resistant sign of the Zodiac with Capricorn, and you always recover remarkably well. The ability to come to life again after a painful fall or an ordeal is one of your best innate qualities. It goes without saying that your life is not a long quiet river…

Scorpio rules the reproductive organs, the sex, the prostate gland, the anus, and the intestines. Potential dangers stem from excesses or carelessness related with sexuality. You ought to ensure that you take the most drastic precautions in order to avoid the worst. Psychosomatic disorders affecting the intestines may constitute another weak point which is all the more active because you refrain from expressing your emotions throughout your life. You may suffer from constipation or other digestive problems.

Food

Your appetite is quite hearty because you are extremely resistant and tough and you need a sufficient amount of replenished energy. You prefer a diet rich in proteins and meat in general, and you should not forget vegetables and fruits which are indispensable to your nutritional balance.

The following foodstuffs are good for you: beetroot, garlic, ginseng, onion, parsley, potato, rice, royal jelly, green vegetables and mixed salads, watercress, and wheat germ.

Here is a selection of people having the Ascendant in Scorpio (around 1500-2000 people).

Here is a selection of people having the Sun in Scorpio (around 3000 people).

Ascendant in Sagittarius or Sun in Sagittarius

Is your Ascendant or your Sun in Sagittarius?Is your Ascendant or your Sun in Sagittarius?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Sagittarius, you might take on the following characteristics:

Physically speaking, Sagittarius people are very strong, tall or very tall in most cases, with full and open features, often smiling lips, and thick hair. They radiate energy and charm. They become stout as they age because over-indulgence of all sorts is the cause of their weight gain when they reach their thirties. Their musculature is not particularly athletic. Sagittarius’ general appearance gives an impression of charisma, liveliness, and energy.

Their look is jovial, and their attire is casual but always in line with their generous nature and the context. Indeed, Sagittarius can adjust marvellously well.

Their favourite colours are all the hues of red, orange, and indigo.

Example : Actor Gérard Depardieu

Actor Gérard DepardieuActor Gérard Depardieu

Health

Your health is very strong. During the first part of your life, your level of energy is very high. You are somehow invulnerable, and you take full advantage of it.

Your ruling planet Jupiter is synonymous with excess. In the long run, you may undergo drawbacks, which are the consequence of your intense lifestyle, in the areas of physical expenditure, sexuality, or food. The danger of becoming overweight is looming despite your activities which fortunately use up a big part of your intake.

Since Sagittarius rules the liver and the thighs, potential dangers come from an excessive consumption of alcoholic drinks or a diet too rich in fat, or… both.

It is strongly recommended that you tackle this issue in order not to suffer from high blood pressure or more severe disorders affecting the liver. It may also be that you experience some problems of sciatica or torn ligament in the thighs.

Food

You have quite a hearty appetite because you are extremely active and you are used to eat consequently, particularly meat, but also dishes with sauce, and culinary specialities such as sauerkraut and cassoulet, a French heavy dish of stewed beans and meat… You are a bon vivant, and banquets are a very pleasant activity during which your appetite and your joviality can blossom unfettered.

The following foodstuffs are good for you: basil, beetroot, celery juice, dandelion, garlic, lime, essence of marjoram and pine, mint, olive, sage, green salad, thyme, and brewer’s yeast.

Here is a selection of people having the Ascendant in Sagittarius (around 1500-2000 people).

Here is a selection of people having the Sun in Sagittarius (around 3000 people).

Ascendant in Capricorn or Sun in Capricorn

Is your Ascendant or your Sun in Capricorn?Is your Ascendant or your Sun in Capricorn?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Capricorn, you might take on the following characteristics:

Physically speaking, Capricorn people are quite slender, bony, and of small to average height. The features are fine and seem cut with a chisel, with deep-set and serious eyes. The general appearance gives an impression of sternness, solidity, deepness, and maturity.

Their look is marked by neutrality, sobriety, and ordinariness. Their concern is practicality and not aesthetics, which they pay no attention to. They often look like a scientist or a philosopher, a scholar or a wise person, and one perfectly understands that their interests always involve long term goals.

Their favourite colours are black and all the hues of gray, green, and brown.

Example : Actress Carole Bouquet

Actress Carole BouquetActress Carole Bouquet

Health

Your health is more resistant than good, but it is enough to keep illnesses at bay and to enable you to live to a ripe old age safe and sound.

You are quite frail, but you have a good and reasonable nature. Therefore, you are most likely to avoid all weight problems and drawbacks caused by an excessive consumption of alcoholic drinks or too rich and fatty food. Actually, the more you age, the healthier you are. You belong to the category which produces the most wonderful elderly people!

Capricorn rules the skin, the bones, and the knees. Potential diseases may be related to joint rheumatisms, temporary paralysis, arthritis, or benign skin conditions.

Food

Your appetite is not too strong because it is not in this area that you find pleasure. Besides, you can hardly take big meals. However, for the sake of your health, you ought to force yourself into eating more, particularly during the first part of your life. In the second part, you are very likely to be more fulfilled and start to enjoy your food. Simple and wholesome dishes may become a source of pleasure, even though it is obvious that you will never be a Gargantua, the legendary giant devised by French Renaissance author François Rabelais.

The following foodstuffs are good for you: anis, avocado, carrot, celery, cheese and dairies, cumin, fennel, linden, marjoram essence, pineapple, raisin, spinach, turnip, and wheat germ.

Here is a selection of people having the Ascendant in Capricorn (around 1500-2000 people).

Here is a selection of people having the Sun in Capricorn (around 3000 people).

Ascendant in Aquarius or Sun in Aquarius

Is your Ascendant or your Sun in Aquarius?Is your Ascendant or your Sun in Aquarius?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Aquarius, you might take on the following characteristics:

Physically speaking, Aquarius people are often slim and of tall stature. They have regular and pleasant traits, dark and thick hair, and their hairstyle is either sober or unusual. The facial expression is nice with a shade of seriousness. The eyes are sparkling with life and seem to be on the lookout for anything odd. The entire appearance gives an impression of vivacity and originality.

Their look may be either eccentric or serious. In any case, it is always astonishing, and this is precisely what Aquarius people enjoy since it matches their nature.

Their favourite colours are indigo and all hues of dark blue.

Example : Rock Star David Bowie

Rock Star David BowieRock Star David Bowie

Health

Your health is very good because you are rather slim and mobile and not too interested in food, which constitutes the very frequent cause of many problems.

Your behaviour is quite unusual in this field too. You are able to suddenly change your eating habits on a whim. Indeed, you regularly taste new foreign or exotic cuisines for some time, and then you keep on eating the same food for weeks.

Since Aquarius rules legs and ankles, falls may have severe consequences.

Your mind is in a state of perpetual alert, and therefore, burnout or nervousness problems may affect you. Your nervous system is excessively called upon, and your capacity to ask yourself questions is unreasonably high-strung. As a result, you are prone to neurologic disorders, brain tumour, epilepsy, or just unexplained periods of anguish. Nevertheless, you have every chance to live to a ripe old age in good health.

Food

You do not eat like a horse, far from that, but you can be a perfectly nice guest and do justice to the most renowned tables at some moments of your life. Indeed, your nature is so nonconformist and original that you seem to give your eating habits a cyclic pattern. You shift from cravings for exotic and original dishes from Asia, Scandinavia, Central Europe, etc. to a total lack of interest in them, and then, you eat nearly anything. In this latter case, your meals are simple and light because your interest is definitely elsewhere.

The following foodstuffs and condiments are good for you: fatty fish, fruits and dried fruits such as almond, hazelnut, and nut, linden, liquorice, mint, mixed salads, parsley, sage, sunflower seed, green vegetables, and wheat germ.

Here is a selection of people having the Ascendant in Aquarius (around 1500-2000 people).

Here is a selection of people having the Sun in Aquarius (around 3000 people).

Ascendant in Pisces or Sun in Pisces

Is your Ascendant or your Sun in Pisces?Is your Ascendant or your Sun in Pisces?

Physique, Look, and Favourite Colours

Even though they may not perfectly match your outward appearance, if your Ascendant, or to a lesser extent, your Sun, is in Pisces, you might take on the following characteristics:

Physically speaking, Pisces people are often plump and of average stature because they are a sign of absolute absence of differentiation. It is the only sign of the Zodiac which can take on many different appearances. The eyes are often large, attractive, quite fixed or slow, and almost hypnotic. The whole physique gives an impression which is somehow misty, mysterious, benevolent and quiet. Actually, Pisces’ outward appearance is impossible to classify, similarly to their personality which remains completely elusive!

An attempt to define Pisces’ look is a nearly impossible challenge… This is precisely how they can be recognized!

Their favourite colours are all the hues of purple, blue, and green.

Example : Actor, comedian and singer Jacques Dutronc

Actor, comedian and singer Jacques DutroncActor, comedian and singer Jacques Dutronc

Health

Your health is quite frail because you are sheer sentimentality and your nature is not too physical. You are quite dependent and passive. There is a risk that you do not properly care for your food, and that you swallow anything junk food, which may cause overweight problems in the long run. This advice also holds true for addictions to dangerous substances such as alcohol, or even more noxious and illicit stuffs.

Pisces rules the feet and, in a more symbolic way, the psyche. Potential dangers are located in the feet, which may suffer from rheumatisms or circulatory problems. Sometimes, there is a propensity for anguish and neurosis owing to the total lack of connection with the real world. Moreover, you are particularly sensitive to high and low temperatures, and it is particularly recommended that you take all the necessary precautions in order to avoid colds and bronchitis.

Food

In general, eating disorders, obesity or anorexia, constitute issues which you need to tackle quite early in order to avoid them. You often have a strong appetite. You are fond of hearty dishes, stews, sauces, ice creams, milky desserts, but also seafood and fishes. The contrary would take the biscuit… Actually, you have no limits.

The following foodstuffs are good for you: celery, cucumber, cereals, all sorts of crustacean, and seafood, dandelion, garlic, melon and watermelon, parsley, pear, radish, red fruits, rice, tomato, watercress, and wheat germ.

Here is a selection of people having the Ascendant in Pisces (around 1500-2000 people).

Here is a selection of people having the Sun in Pisces (around 3000 people).

 

Capricorn short

Scopion death

Aries  self

 

 

B j  Saturn

W c. Jupiter

I R mars

S MIT sun

G is Venus

Dis mucury

Ob moon

 

Saturn  greed

Jupiter  gut

Mars. Anger fart

Sun pride faith

Venus  lust  just

Mercury

Moon charity

 

14

14  Horus

Moon

Lib. Super mild

 

Helios atom

 

The Five Elements

Ether  deca

Fire  Tera light hydrogen

Air Octo  gas  oxygen

Water  isco  liquid  nitro

Earth  hecta solid carbon

 

Plasm 84 sun and shield

 

Black z

Saturn hex

 

17 deg 30. Long Aphrodite belt

 

V me j m

 

Saturn

Sep 15  nov 22

May 21

 

Sat lib

Sun  day night  moon

Ant  year  summer winter

Cl   G year  g s b I

 

The sun god of Egypt and it phase

Horus = Rising sun

Ra =  sun up in the sky

set = setting sun

osires = sun at the bottom

 

 

I b s g s b I Erastus

Pladies

Plcyone

Procyon  cenis Majiour

 

2400

 

Sacios   Drake

2 6

 

 

 

27.2,

29.4

 

Eleven hand over date

Genesis

Ear ring Saturn

S  47 N

 

T s

Good

 

 

 

19 October 2 plus 4 day

Bow red scorpion

 

14 men

14 son

270 day

14

 

Ari vir

Hollow day

Sag feet

 

God

Devil

 

Luc. M e

Luce v p

Lucifer s a

M c

 

Cap goat sol

Sheep equi

30 Polaris foot

More than one blessed

4 to god o unknown

 

Ari weal

Tau bull

Gemini reproductive

 

Virgo bread

Libra wine

 

Tau consume

Leo dog day

Oraboris

 

Polar

Draco 2/3 Virgo

 

Leo sco aqu tau

 

 

We Latin are Saturn people

J thu ul

Ch sun

Venician venus

 

Vedic Virgo  opinix

West  Pisces

40 rest

G l r a g m a

 

 

 

Fersus. Mudesa Golden Fleece

Jordan

Organs

 

  1. Leo

John    Aquarius

 

mars and saturn are responsibility 90 % of man diseases

Saturn 50% of diseases
Saturn is the general significator of disease, old age and death, representing the negative power of time. It produces chronic and wasting diseases, constitutional and congenital weaknesses, conditions of low vitality, weak digestion and poor resistance to disease.

Saturn causes overall depression of bodily and mental energy and hypofunction of all organs and systems. Diseases arising from the accumulation of waste-materials or the inability to discharge them from properly are under the domain of Saturn, from constipation to the build up of all manner of toxins. Saturn´s slowing and reducing effect causes numbness, stiffness, rigidity, spasms, tremors and pain. Afflictions of Saturn, particulary as combined with the Mars, can result in surgery, causing our body to be disfigured or our organs to be removed.

Saturn related diseases include arthritis, rheumatism, broken bones or osteoporosis, nervous disorders of various types, pain and paralysis, and hard to treat conditions like cancer. Saturn causes premature aging, deafness, failure of vision, emaciation, tremors, deformity and poor growth. It gives deficiency of vital fluids, infertility, impotence, dehydration, pain and itch.

Yet a well-placed Saturn provides good longevity, as well as resistance to disease or the ability to recover from disease. Psychologically, it grants coolness and calmness of mind and the strengths and virtues of discipline and self-control.

Mars 40% of diseases

Mars represents injury and accidents, particularly those that cause bleeding, including surgery. It indicates acute infectious diseases, with elevated temperature and the build up of toxins. It produces fever, inflammation and burning sensations of various types.

Mars causes liver and gall bladder disorders including hepatitis, jaundice and cancer of the liver. It produces toxic blood conditions including acne, boils and ulcerative sores, herpes and venereal diseases. It results in blood disorders like anemia and cancer of the blood or leukemia. It produces stress, hypertension, stroke and heart attack, covering most of the conditions of high Pitta.

A well-placed Mars, on the other hand, gives good physical and sexual vitality, athletic ability, work capacity and resistance to disease. It is an important indicator of positive health and vitality.

 

Red shield

Res. crues

Roth schild

 

Paris Isis

Rome ro on

Londen elonden

Astra

 

Dog star

date

Feb 29 2 3

May  30 1 2

Sep 16 19 21

Dec  14 15 19

 

Equinox Earthquake Circuit

 

For graphic illustration purposes only

PARIS  OBSERVATORY

O B S E R V A T I O N S: – The Golden Ratio geometry fits the geography of the New Zealand-Japan-Fiji 188 Day Pattern – Golden Ratio geometry to the geography of the Quakes in the opposite hemispheres mirrors each other  – The Chile Quake is now in correlation by way of its angle with the Energy Point to the Mexico Quake  – The Golden Ratio will fit the geography of the Chile-Mexico-SFO 188 Day Pattern – The Chile-Mexico-SFO potential 188 Day Cycle could thus occur on a future date, Sep 25, 2012 perhaps – The Latitudes of the 188 Day Quakes correlate to each other in several  mathematical equations

– Earth Vortices seem to be associated or are near the Earth Energy Points or (Chakras) – Geometric triangle configurations are taken from the Paris Meridian (Devils’ Line) – The scale will be derived from the Longitude of the Giza Pyramid plateau to the Paris Meridian  – Paris Meridian is referred to as the Devils Meridian, or called the ‘Masonic Axis’ – Triangular frequency increases to the East from the Devils Meridian (produce smaller triangles) – Triangular frequency decreases to the West from the Devil’s Meridian (produce larger triangles)

– New Moons occur on the 188 Day Cycle within days of the Quakes in the Eastern Hemisphere – Full Moons occur on the  188 Day Cycle within days of the Quakes in the Western Hemisphere – The Vortices & Earth Chakra points seem to affect & possibly influence this 188-Day Quakes Pattern

The Golden Ratio In mathematics and the arts, two quantities are in the golden ratio if the ratio of the sum of the quanti- ties to the larger quantity is equal to the ratio of the larger quantity to the smaller one. Φ/π x 365 Days = 188 Φ

Sep 15, 2011  + 188 Days = March 22, 2012

FULL MOON Mar 22, 2012 (2) Day

(7.1 + 9.0 + 7.3 = 23.4)

Mar 20, 2012  MEXICO *USGS downgraded to 7.6 then 7.4  **188 Days –was 21st in Eastern Hemisphere Not considering Leap Year

Sep 15, 2011

Mar11, 2011 Sendai JAPAN

Mar 20 2012  + 188 Days =  Sep 25, 2012 Yom Kippur

NEW MOON Mar 4, 2011 (7) Days

= Earthquake    = Earth Energy Point (Chakra)

= Earth Vortices Region

= 188-Day Earthquake Cycle

= 1.1618003399    = ‘Serpent’ Energy Lines

NEW MOON Sep 12, 2011 (3) Days

NEW MOON Sep 8, 2010 (4) Days

Sep 4, 2010  NEW ZEALAND

MEXICO Mar 20. 2012 Spring Equinox

EARTH ENERGY GRID THEORY This Theory basically ascribes the Earth as a living organism with similar ‘7 Pres- sure Points’ or Chakras as a human body has -down our spinal column, which coincidentally has 33 vertebrae.

Aside from the Ring of Fire zones of constant & daily quakes, the Vortices Grid Theory does lend credence to my Circuit Theory. As pressure or Quakes occur at one end of the Earth, the Vortices & Energy regions serve as relay points of the Earth that can have a direct affect on the other Energy/Pressure Points much like the nervous system of a human body.

My Circuit Theory presented here is just one other variable that may be also part of a large scope of the equation.

The purpose of this diagram is to further investigate the 188-Day Quake Cycle Hypothesis that was first presented in 2010. This study will try to ascertain that, in the even that a mega-quake were to occur in the North American corner of the Ring of Fire, where could it possibly occur? This will be looked at by examining the relationship between the 188 Day-count Pattern based on the following Earth Circuit Theory: 1) Certain Golden Ration proportions may be related to the latitude & longitude of previous 188-Day Earthquakes -on the opposite ends of the Earth’s hemispheres. 2) There may be a relationship with the 188-Day Pattern to certain Earth Geometric Vortices & Earth Energy Points or ‘Chakras.” A possible clue, as to the geography of the next 188-Day Quake, could have come from the Mexico 7.9* quake of Mar 20, 2012. If the starting point is the Chile 8.8 Quake & the pattern  traverses in its circuit next to the Christ Church, Japan & Fiji Quakes, & now Mexico, then the next circuit will traverse through San Francisco. The anticipated Quake occurred 2 days early (186-Days), so the count appears to be shortening. The Golden Ratio Pattern now holds a direct correlation between the geography of the 188-Day Quake of Chile & the Mexico one in the western hemisphere. Thus SF’s latitude seems to be in the path of the next possible >7.0 earthquake. Perhaps in might be as it approximates the 188-Day count -which would be around Sep 25, 2012. This study is not intended to predict that SF will be next. A Quake has yet to occur solely based on the corresponding latitude of the 4-Corner 188 Day Cycle Hypothesis. Perhaps if it does not occur within this 188-Day cycle, it could at some point in time in the future. This study interjects the Vortices & Energy Grids Theory that comes from the work of Robert Coon & Becker-Hagens. This study only attempts to overlay their Planetary Energetic Grid Theory with the188-Day Quake Patterns with a hint of Sacred Geometry. By themselves, the Earth’s Energy Points (Chakras) & the Earth’s Vortices do seem to correlated to each other. THIS INFORMATION IS NOT INTENDED TO PREDICT A DATE/TIME FOR AN EARTHQUAKE.

‘322’ Mar 22, 2012

EASTERM HEMESPHERE 188 DAY SEISMIC VARIABLES ADDED UP ( 23.4 + 8.8 = 32.2 ) EASTERN HEMESPHERE SEISMIC W/ CHILE QUAKE ADDED UP

PLANETARY ALIGNMENT

March 22, 2012 (322) There will be an alignment of  several Planets to include the

Earth-Moon-Mercury-Sun

Uranus is in near alignment

 

 

 

Natal astrology

From Wikipedia, the free encyclopedia

Natal astrology, also known as genethliacal astrology, is the system of astrology based on the concept that each individual’s personality or path in life can be determined by constructing a natal chart for the exact date, time, and location of that individual’s birth. Natal astrology can be found in the Indian or JyotishChinese and Western astrological traditions.

In Horoscopic astrology an individual’s personality is determined by the construction of the horoscope or birth chart for the particular individual involved (known as the native), showing the positions of the sun, moon, planetsascendantmidheaven, and the angles or aspects among them.

Once the horoscope has been constructed the process of interpretation can begin, which involves building a complete picture of the personality of the subject, or native. Interpretation involves three main steps: noting the important features of the chart, and the processes of chart weighting and chart shaping. Chart weighting involves noting the distribution of zodiac signs and houses in the chart, and the significance of this to the overall personality of the native. Chart shaping involves assessing the placement of the planets by aspect and position in the chart, and noting any significant patterns which occur between them.

Astrology is generally considered a pseudoscience by the scientific community and what little statistical evidence exists fails to show a correlation between natal birth charts and real world consequences.

Important features

The important features of every chart that the astrologer must give special attention to are the positions of the sun and moon by sign and house; the sign on the ascendant, and the planet that rules that sign, called the ascendant ruler or chart ruler. Also important is the first planet to occupy the first, second, or third houses after the ascendant. Called the rising planet it will be particularly strong in the chart. If no planet occupies the first three houses, then a planet in the twelfth house close to the ascendant can be taken to be the rising planet. Planets that are in conjunction to (right beside) the primary angles of ascendant, midheaven, descendant, or IC (known as angular planets) must also be especially considered.

Chart weighting

Chart weighting begins by listing the sun, moon, planets, ascendant, and midheaven by categories of sign and house and noting the significant categories which appear. For example, a large number of planets appearing in fire signs will give importance or ‘weight’ to fire sign attributes in the native’s personality.[1]

Weighting by sign

Chart weighting by sign lists the zodiac signs by three main categories – by masculine or feminine signs; by element (fire, earth, air and water) and by quality (cardinal, fixed and mutable). Some astrologers use all ten or eleven planets in the list and nothing else; while others include the ascendant and midheaven, but exclude the modern planets Uranus, Neptune and Pluto on the grounds that their influence is felt by whole generations and so their position by sign cannot have much significance in the individual chart [2]

These are the planets and their astrological glyphs as most commonly used in Western Astrology.

Sign Symbol Element Quality
Aries Fire Cardinal
Taurus Earth Fixed
Gemini Air Mutable
Cancer Water Cardinal
Leo Fire Fixed
Virgo Earth Mutable
Libra Air Cardinal
Scorpio Water Fixed
Sagittarius Fire Mutable
Capricorn Earth Cardinal
Aquarius Air Fixed
Pisces Water Mutable
  • Masculine(Fire and Air signs): The masculine signs are Aries, Gemini, Leo, Libra, Sagittarius, and Aquarius. A native with these signs predominating will tend towards extroversion, confidence and assertiveness, and have the ability to solve problems with courage and enterprise.
  • Feminine(Earth and Water signs): The feminine signs are Taurus, Cancer, Virgo, Scorpio, Capricorn, and Pisces. A native with these signs predominating will tend towards introversion, shyness and passivity, and have the ability to nurture, conserve and solve problems by intuitive means.
  • Fire: The fires signs are Aries, Leo, and Sagittarius. A native with mainly fire signs will be energetic, enthusiastic and optimistic, with a need to be in the center of the action making things happen. They can be egotistical, headstrong and sometimes arrogant, but also can be generous, warm-hearted, and spontaneously kind. Fire subjects are independent and prefer to have control over their own lives, but they can also be sometimes autocratic. A subject lacking fire signs will be fearful or over-cautious, pessimistic and shy, and will lack enthusiasm, confidence and faith in the future. Planets in the 1st, 5th and 9th houses and an emphasis on cardinal signs in the chart will help to compensate for this lack.
  • Earth: The earth signs are Taurus, Virgo, and Capricorn. A native with mainly earth signs will be practical and cautious, sensible and capable and will be happier with concrete things than abstract ideas. They move slowly and carry out their work in a thorough and unhurried manner. Earth subjects are shrewd and careful and need emotional and material security, and will put up with quite a lot to get it. They are generous to those they love, but are otherwise careful not to waste time or money, though there can be a tendency towards meanness. Earth subjects tend to be shy in social situations, and to be slow to commit in love relationships, but are serious when they do. A subject lacking earth signs will lack common sense and practicality and find it difficult to finish anything they start. They may be scatty, unrealistic and clumsy, hopeless with money and unreliable. Planets in the 2nd, 6th and 10th houses and an emphasis on fixed signs in the chart will help to compensate for this lack.
  • Air: The air signs are Gemini, Libra, and Aquarius. A native with mainly air signs will be an excellent communicator, concerned with ideas and theories of all kinds. They are looking for answers to life’s questions and make good teachers and writers. Air people are more tense than they appear at first sight and may live on their nerves. They have many friends and acquaintances but may not be particularly interested in family life. They are interested in the latest technologies and are able to do a number of things at once. Air subjects are also very imaginative and quick-witted, but may be sarcastic and rude. A subject lacking air signs will have little imagination and lightness of touch. They have an over-emphasis on practicalities and can lack a sense of humour, and be boring company. They can find it difficult to communicate or to assimilate and explain new ideas. Planets in the 3rd, 7th and 11th houses, and an emphasis on mutable signs in the chart will help to compensate for this lack.
  • Water: The water signs are Cancer, Scorpio, and Pisces. A native with mainly water signs will be very emotional and find it hard to look at anything dispassionately. They tend to respond slowly to questions and need time to grasp a new concept. Water subjects can find it difficult to explain their feelings, and so can be difficult to live with, but they are also kind and sympathetic to those they love. They need to give and receive a lot of affection and will direct it towards family, close friends and animals. A subject lacking water may lack intuition and be unable to see the needs of others. They may be too full of ideas or too fond of the material world to consider their own spiritual needs or those of other people. Planets in the 4th, 8th and 12th houses in the chart will help to compensate for this lack.
  • Cardinal: The cardinal signs are Aries, Cancer, Libra, and Capricorn. A native with mainly cardinal signs will not want to be held under anybody’s thumb, and will need to take charge of their own world. Their attention may be concerned with themselves or others, but wherever their energies are directed it is difficult to deflect them from their chosen course. Cardinal signs in a chart will add courage, initiative and self-motivation. Cardinal subjects are hard to influence because they generally believe they know best. A subject lacking cardinal signs may feel they are never in control of their own lives, but are manipulated by people and circumstances beyond their control. They may lack courage and initiative and may prefer others to make decisions for them. Planets in the 1st, 4th, 7th and 10th houses, and an emphasis on fire and air signs in the chart will help to compensate for this lack.
  • Fixed: The fixed signs are Taurus, Leo, Scorpio, and Aquarius. A native with mainly fixed signs has the strength and endurance to see things through and to uphold the status quo. They need stable homes, careers and partnerships and prefer the known to uncertainty. Fixed subjects are loyal and dependable but can be very obstinate. A subject lacking fixed signs cannot stick with anything or see anything through, and will tend to walk away from problems. They may be too easily bored or too busy chasing rainbows ever to make anything substantial happen. Planets in the 2nd, 5th, 8th and 11th houses, or an emphasis on earth in the chart will help to compensate for this lack.
  • MutableThe mutable signs are Gemini, Virgo, Sagittarius, and Pisces. A native with mainly mutable signs are adaptable, co-operative and friendly. They can fit into almost any situation, put up with anything and turn any situation to their advantage. Mutable people can steer projects through periods of transition and bring them to a successful conclusion. Although gentle and likeable, mutable subjects seem to have more than their fair share of problems and can be selfish and ruthless when they feel threatened. These subjects may devote their lives to helping others, but they can often paradoxically be surprisingly selfish at the same time. Subjects lacking mutable signs may be unable to adapt to any kind of change and be particularly unhappy when faced with uncertainty. They need lots of notice before they will commit themselves to anything, and lack flexibility and adaptability. They may also hold onto rigid and unchanging views. Planets in the 3rd, 6th, 9th and 12th houses will help to compensate for this lack, and water signs in the chart will make up for the lack of intuition.

Chart signature

Some astrologers summarise the process of weighting by sign through creating what is called the chart signature.[3] This involves noting which element and quality has the most signs and then combining them into a zodiac sign which is taken to be the signature sign of the chart. So for example, if a person has more fire signs than any other element, and more fixed signs than any other quality, then that person’s signature is Leo (the sign which is both fire and fixed).

In some cases there is no clear majority in either element or quality to give a clear signature. In these cases the ruling planet of the sun is noted for its position in the chart (alternatively, the ascendant can be added at this stage if it has not already been included). Whatever sign the ruling planet occupies is then added to the totals for element and quality. So for example, if the Sun is in Taurus, its ruling planet Venus is noted for its position by sign. If Venus is in, say, Pisces, then an additional ‘casting vote’ is given to the element water and quality mutable. This is usually enough to provide a signature. A ‘casting vote’ is given in this way on account of the extra importance of the Sun in the natal chart. The signature sign is regarded by those astrologers who use it as frequently having an over-riding influence in the natal chart, irrespective of what sign the sun or ascendant occupies.

Weighting by house

  • Angular houses: These are the 1st, 4th, 7th, and 10th houses. Planets in these houses exert a strong influence on the subject, and may compensate for a lack of cardinal signs, and strength, courage and enthusiasm elsewhere in the chart.
  • Succedent houses: These are the 2nd, 5th, 8th and 11th houses. These houses are concerned with possessions and creative pursuits, either by those of the subject alone, or with others. Planets in these houses may help to compensate for a lack of fixed signs in the chart.
  • Cadent houses: These are the 3rd, 6th, 9th and 12th houses. Planets in these houses have a lot to do with the subject developing their own unique talents and aptitudes; and may compensate for a lack of mutable signs, and general adaptability in the chart.

Chart shaping

The ascendant in this sample chart is marked Asc and is in the traditional nine o’clock position of the horoscope

Chart shaping involves examining the placement of the planets in the chart by the aspects they form and by their positioning in the chart relative to one another. Any significant patterns or ‘shapes’ which occur in the chart are then interpreted for their importance to the personality of the native.

Aspect patterns

While the astrologer must note every aspect formed by the planets, aspects can be grouped together into larger patterns which must be given particular attention in the chart. The main aspect patterns are as follows:[4]

  • Stellium: At least three planets linked together in a series of continuous conjunctions. The planets will act as if they are all in conjunction with each other, even if not all of them actually are. This pattern gives a huge emphasis to the sign occupied by the planets, regardless of the sun sign.
  • Grand trine: Three trine aspects together. Indicative of a person at ease with him or herself, with strong inner harmony, talents and abilities. However it may make a person unable to cope with any real adversity, and may produce a weak, apathetic and condescending character.
  • Grand cross: Two pairs of opposing planets squared to each other. Often proves to be a “make or break” pattern; either the person develops unusual strength of character, or feels crushed by life. Person will have “a cross to bear”.
  • T-Square: Two planets in opposition squared to a third. The tension typical of the opposition aspect is aggravated by additional problems introduced by the third planet. Often an obstructive feature blocking the normal flow of behaviour of the person. Person needs to develop activities represented by the “missing” arm of the T-square to achieve wholeness.
  • Yod: Two quincunxes together joined by a sextile. It indicates restlessness and instability. The person gets drawn into the lives of others in ways that are difficult to avoid, with periodic crises and urgent calls for assistance.

Hemispheres

The houses are grouped into four main categories or hemispheres.[5] Horoscopes appear ‘upside down’ in relation to how the compass points usually appear, with the ascendant marking the eastern horizon traditionally appearing on the left hand side. For this reason the southern hemisphere appears in the upper part of the horoscope.

  • Upper (southern) hemisphereThe 7th, 8th, 9th 10th, 11th and 12th houses. A subject with most of his or her planets in this hemisphere will not be too deeply affected by the actions of other people. He or she will be able to distance themselves from those around them and from public events and movements, focusing firmly on their own needs and feelings, or the general cause of humanity that is important to them. If the planets are grouped in the 8th, 9th or 12th houses, the subject will have strong spiritual needs and values. Planets grouped in the 10th house will make the subject ambitious and politically astute; while if they are in the 11th house he or she will be interested in humanitarian causes and education.
  • Lower (northern) hemisphereThe 1st, 2nd, 3rd, 4th, 5th and 6th houses. A subject with most of his or her planets in this part of the chart will be sensitive to the moods and feelings of others, and may suffer a good deal as a result. The person may try to live though their family rather than for themselves, and may be too subjective in their thinking. They may also choose to do most of their thinking and working at home.
  • Eastern hemisphereThe 10th, 11th, 12th, 1st, 2nd, 3rd houses. A subject who has most of his or her planets in this hemisphere will be a self-starter who chooses their own path through life and sets their own boundaries. They are not happy being a burden to other people, or being kept by someone else. They also have the burden themselves of being an initiator at work and in their personal life, as little is likely to be done for them by others. When the planets are in the 1st, 2nd and 3rd houses, the subject is likely to be very self-absorbed and convinced that his or her own opinions are the only ones that matter.
  • Western hemisphereThe 4th, 5th, 6th, 7th, 8th, and 9th houses. A subject with most of these planets in this hemisphere will need to be very diplomatic in order to keep those around him on their side. They may be looked after in some way by others, or else spend their lives supporting and motivating others. When the majority of planets are in the 6th, 7th and 8th houses he or she will use their energy to fulfil the needs to others. The subject may bring about a situation of being needed by bringing a number of children into the world to love and care for.

Jones patterns

The American astrologer Marc Edmund Jones has listed seven significant patterns which also occur in the chart, based on the positions of the planets relative to one another.[6]

  • Bundle: In this pattern the planets are grouped together so that they form a ‘bundle’ within the space of 120 degrees, or the equivalent of four signs of the zodiac. This intense concentration of planets produces a person who is equally intense and unrelenting in pursuit of personal interests. Perspective and understanding of others is limited, and it is difficult for this person to share their lives with anyone. The best course of life for such a person is to enter into enterprises that require deep concentration, persistence and commitment, or to specialise in one area of expertise.
  • Bowl: In this pattern the planets are grouped into a ‘bowl’ of one hemisphere of 180 degrees, or the equivalent of six zodiac signs. The pattern will have particular force if all the planets are contained within one hemisphere. A person with this pattern will be self-contained, and go in search of enterprises that are meaningful, fulfilling and personally relevant. They tend to have a ministerial quality that seeks the right kind of career or vocation that will produce the greatest benefit for themselves and others.
  • Bucket: This pattern is similar to the bowl except that one of the planets is in the opposite hemisphere to all the others. This lone planet, or Singleton, serves as a handle, thus creating a ‘bucket’ form. In the bucket pattern is indicated a desire to become associated with activity in the mainstream of society, so that the person feels they belong. However, what this often means is that the person expects the world to discover their own unique talents, rather than them trying to fit in. They will usually direct their efforts to a single purpose, and strive to achieve objectives rather than act solely for their own self-preservation. The person will probably behave according to the nature of the Singleton planet that forms the handle of the pattern. This planet will exercise a greater influence than normal in the chart, and will be an important part of the dynamic of the person’s activities and basic energy.
  • Seesaw: In this pattern the planets form two groups on opposite sides of the chart, the groups no less than sixty degrees or two signs apart. As its name suggests, this produces a person who behaves like a ‘seesaw’, with their life following a pattern of two distinctly contrasting alternatives. The person can find it difficult to integrate these two sharply different parts of their life, which are often in competition with each other. However, success produces the increased sophistication and polished, knowing demeanor of a person who is able to deal with most of life’s situations.
  • Locomotive: This pattern is produced when all the planets are contained within 240 degrees or nine signs of the zodiac, so that a whole 120 degrees is completely unoccupied. The planet that rises clockwise following the empty space will significantly influence the life of the person with this pattern, no matter what is indicated by the sun sign. It will act as the ‘locomotive’ of the natal chart, driving the individual to achieve goals through determined and unrelenting effort, with an exceptional drive and fund of energy at their disposal. Such a person will often be a loner, waiting for the public to discover the truth of what they have been saying all along.
  • Splay: This type of natal chart is noteworthy because of the presence of at least two, but usually three pairs (or conjunctions) of planets randomly distributed in a ‘splay’ shape around the chart. A person with this pattern will have enormous talent and potential that needs deliberate attention to be developed into worthwhile skills. The person will be an individualist, with no desire for a regimented or highly organized way of life, and they will seek to avoid becoming trapped in routine. However, there is often the difficulty that there is a lack of relevance between the different skill sets, so that the person may not derive the full benefit from them. Such a person needs to concentrate on ‘getting their act together’.
  • Splash: As its name suggests this pattern, or rather lack of pattern, occurs when the planets are randomly distributed around the chart in a ‘splash’. A person with this pattern will have diversification as their number one asset, with a universal and enriching mental outlook on life. The person will be eager to share their life and resources as universally as possible, wherever the need is greatest. However, as with the splay pattern, there is a danger of the person scattering their energy unproductively.

Scientific Appraisal

Carlson’s experiment

Shawn Carlson, the physicist behind a double-blind procedure to test astrology agreed to by panels of astrologers and physicists. The experiment led to the conclusion that natal astrologers performs no better than chance.

The Shawn Carlson’s double-blind chart matching tests, in which 28 astrologers agreed to match over 100 natal charts to psychological profiles generated by the California Psychological Inventory (CPI) test, is one of the most renowned tests of astrology.[7][8] The experimental protocol used in Carlson’s study was agreed to by a group of physicists and astrologers prior to the experiment.[9] Astrologers, nominated by the National Council for Geocosmic Research, acted as the astrological advisors, and helped to ensure, and agreed, that the test was fair.[8]:117[10] :420 They also chose 26 of the 28 astrologers for the tests, the other 2 being interested astrologers who volunteered afterwards.[10]:420 The astrologers came from Europe and the United States.[8]:117 The astrologers helped to draw up the central proposition of natal astrology to be tested.[10]:419 Published in Nature in 1985, the study found that predictions based on natal astrology were no better than chance, and that the testing “clearly refutes the astrological hypothesis”.[10]

Dean and Kelly

The scientist and former astrologer, Geoffrey Dean and psychologist Ivan Kelly[11] conducted a large scale scientific test, involving more than one hundred cognitivebehaviouralphysical and other variables, but found no support for astrology.[12] Furthermore, a meta-analysis was conducted pooling 40 studies consisting of 700 astrologers and over 1,000 birth charts. Ten of the tests, which had a total of 300 participating, involved the astrologers picking the correct chart interpretation out of a number of others which were not the astrologically correct chart interpretation (usually 3 to 5 others). When the date and other obvious clues were removed no significant results were found to suggest there was any preferred chart.[12]:190 A further test involved 45 confident[a] astrologers, with an average of 10 years experience and 160 test subjects (out of an original sample size of 1198 test subjects) who strongly favoured certain characteristics in the Eysenck Personality Questionnaire to extremes.[12]:191 The astrologers performed much worse than merely basing decisions off the individuals age, and much worse than 45 control subjects who did not use birth charts at all.[b][12]:191

Mars effect

Main article: Mars effect

The initial Mars effect finding, showing the relative frequency of the diurnal positionof Mars in the birth charts (N = 570) of “eminent athletes” (red solid line) compared to the expected results [after Michel Gauquelin 1955][13]

In 1955, astrologer,[14] and psychologist Michel Gauquelin stated that although he had failed to find evidence to support such indicators as the zodiacal signs and planetary aspects in astrology, he had found positive correlations between the diurnal positions of some of the planets and success in professions (such as doctors, scientists, athletes, actors, writers, painters, etc.) which astrology traditionally associates with those planets.[13] The best-known of Gauquelin’s findings is based on the positions of Mars in the natal charts of successful athletes and became known as the “Mars effect“.[15]:213 A study conducted by seven French scientists attempted to replicate the claim, but found no statistical evidence.[15]:213–214 They attributed the effect to selective bias on Gauquelin’s part, accusing him of attempting to persuade them to add or delete names from their study.[16]

Geoffrey Dean has suggested that the effect may be caused by self-reporting of birth dates by parents rather than any issue with the study by Gauquelin. The suggestion is that a small subset of the parents may have had changed birth times to be consistent with better astrological charts for a related profession. The sample group was taken from a time where belief in astrology was more common. Gauquelin had failed to find the Mars effect in more recent populations, where a nurse or doctor recorded the birth information. The number of births under astrologically undesirable conditions was also lower, indicating more evidence that parents choose dates and times to suit their beliefs.[8]:116

[4][magic zod]

 

Secret knowledge

 

In the name of our Lord Jesus Christ the + father + and the sonne + and the Hollie-ghost + holie trinitie and unseparable unitie, I call upon thee, that thou maiest be my salvation and defense, and the protection of my bodie and soule, and of all my goods through the vertue of thy holie crosse, and through the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of thy blessed mother S. Marie, and of all thy saints, that thou give me grace and divine power over all the wicked spirits, so as which of them soever I doo call by name, they may come by and by from everie coast, and accomplish my will, that they neither be hurtfull or fearefull unto me, but rather obedient and diligent about me. And through thy vertue streightlie commanding them, let them fulfill my commandements, Amen. Holie, holie, Lord God of sabboth, which wilt come to judge the quicke and the dead, thou which art A and Omega, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these thy holie names, and by all other I doo call upon thee, and beseech [227] thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and passion, by thine ascension, and by the comming of the Holie-ghost, by the bitternesse of thy soule when it departed from thy bodie, by thy five wounds, by the bloud and water which went out of thy bodie, by thy vertue, by the sacrament which thou gavest thy disciples the daie before thou sufferedst, by the holie trinitie, and by the inseparable unitie, by blessed Marie thy mother, by thine angels, archangels, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honour, I doo worship and beseech thee, I blesse and desire thee, to accept these pralers, conjurations, and words of my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy vertue & power over all thine angels (which were throwne downe from heaven to deceive mankind) to drawe them to me, to tie and bind them, & also to loose them, to gather them togither before me, & to command them to doo all that they can, and that by no meanes they contemne my voice, or the words of my mouth; but that they obeie me and my saiengs, and feare me. I beseech thee by thine humanitie, mercie and grace, and I require thee Adonay, Amay, Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy, and by all thy holie names, and by all thine holie he saints and she saints, by all thine angels and archangels, powers, dominations, and vertues, and by that name that Salomon did bind the divels, and shut them up, Elhrach, Ebanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holie names which are written in this booke, and by the vertue of them all, that thou enable me to congregate all thy spirits throwne downe from heaven, that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of my bodie or soule, or any thing else that is mine, through our Lord Jesus Christ thy sonne, which liveth and reigneth with thee in the unitie of the Holie-ghost, one God world without end.

 

Oh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher of harts, oh you three in persons, one true godhead in substance, which didst spare Adam and Eve in their sins; and oh thou sonne, which diedst for their sinnes a most filthie death, susteining it upon the holie crosse; oh thou most mercifull, when I flie unto thy mercie, and beseech thee by all the means I can, by these the holie names of thy sonne; to wit, A and Omega, and all other his names, grant me thy vertue and power, that I may be able to cite before me, thy spirits which were throwne downe from heaven, & that they may speake with me, & dispatch by & by without delaie, & with a good will, & without the hurt of my bodie, soule, or goods, &c: as is conteined in the booke called Annulus Salomonis.

 

Oh great and eternall vertue of the highest, which through disposition, these being called to judgement, Vaicheon, Stimulamaton, Esphares, Tetragrammaton, Olioram, Cryon, Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth, Adonay, I worship thee, I invocate thee, I imploie thee with all the strength of my mind, that by thee, my present praiers, consecrations, and conjurations be hallowed: and whersoever wicked spirits are called, in the vertue of thy names, they may come togither from everie coast, and diligentlie fulfill the will of me the exorcist. Fiat, fiat, fiat, Amen.

 

 

CHAPTER V. A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels.

HE that can be persuaded that these things are true, or wrought indeed according to the assertion of couseners, or according to the supposition of witchmongers & papists, may soone be brought to beleeve that the moone is made of greene cheese. You see in this which is called Salomons [228] conjuration, there is a perfect inventarie registred of the number of divels, of their names, of their offices, of their personages, of their qualities, of their powers, of their properties, of their kingdomes, of their governments, of their orders, of their dispositions, of their subjection, of their submission, and of the waies to bind or loose them; with a note what wealth, learning, office, commoditie, pleasure, &c: they can give, and may be forced to yeeld in spight of their harts, to such (forsooth) as are cunning in this art: of whome yet was never seene any rich man, or at least that gained any thing that waie; or any unlearned man, that became learned by that meanes; or any happie man, that could with the helpe of this art either deliver himselfe, or his freends, from adversitie, or adde unto his estate any point of felicitie: yet these men, in all worldlie happinesse, must needs exceed all others; if such things could be by them accomplished, according as it is presupposed. For if they may learne of Marbas, all secrets, and to cure all diseases; and of Furcas, wisdome, and to be cunning in all mechanicall arts; and to change anie mans shape, of Zepar: if Bune can make them rich and eloquent, if Beroth can tell them of all things, present, past, and to come; if Asmodaie can make them go invisible and shew them all hidden treasure; if Salmacke will afflict whom they list, & Allocer can procure them the love of any woman; if Amy can provide them excellent familiars, if Gaym can make them understand the voice of all birds and beasts, and Buer and Bifrons can make them live long; and finallie, if Orias could procure unto them great friends, and reconcile their enimies, & they in the end had all these at commandement; should they not live in all worldlie honor and felicitie? whereas contrariwise they lead their lives in all obloquie, miserie, and beggerie, and in fine come to the gallowes; as though they had chosen unto themselves the spirit Valefer, who they saie bringeth all them with whom he entreth into familiaritie, to no better end than the gibet or gallowes. But before I proceed further to the confutation of this stuffe, I will shew other conjurations, devised more latelie, and of more authoritie; wherein you shall see how fooles are trained to beleeve these absurdities, being woone by little and little to such credulitie. For the author heereof beginneth, as though all the cunning of conjurors were derived and fetcht from the planetarie motions, and true course of the stars, celestiall bodies, &c.

CHAPTER VI. The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations.

The Characters of the Planets.

 

  1. Jupiter. Mars. Sol. Venus.  Mercury.             Luna.

The five Planetary Aspects.

 

 

  1. Sextile. Quadrat. Trine.    Opposition.

The twelve signs of the Zodiake, their Characters and Denominations, &c.

 

  1. Taurus. Gemini. Cancer. Leo.       Virgo.

 

  1. Scorpio. Sagittarius.          Capricornus.       Aquarius.             Pisces.

Their Disposition or Inclinations.

Good signes.

Evil signes.

Signes indifferent.

 

Very good signes.                            Very evil signes.

[229]

The disposition of the planets.

 

The aspects of the planets.

Is the best aspect, with good planets, and woorst with evill.

Is a meane aspect in goodnesse or badnesse.

Is verie good in aspect to good planets, & hurteth not in evill.

This aspect is of enimitie not full perfect.

This aspect is of enimitie most perfect.

How the daie is divided or distinguished.

A daie naturall is the space of foure and twentie houres, accounting the night withall, and beginneth at one of the clocke after midnight.

An artificiall daie is that space of time, which is betwixt the rising and falling of the  &c. All the rest is night, & beginneth at the  rising.

Hereafter followeth a table, showing how the daie and the night is divided by houres, and reduced to the regiment of the planets.

The division of the daie, and the planetarie regiment.

 

The division of the night, and the planetarie regiment.

 

[231]

Chapter VII. The characters of the angels of the seaven daies, with their names: of figures, seales and periapts.

 

Names and seals of the planetary angels: Compare Heptameron.

 

 

The words on the first seal read: “Panthon [Craton] Usion Messyas Sother Emanuel Sabaoth Adonay.” (Gk. [Ruler] of All, Blessed, Messiah, Savior, Emanuel Sabaoth, Adonai.) In triangle: “Lap tenop † Rynthaoth † Dat tha gen”. Second seal: “Otheos yon / Alpha et Omega / ely eloy / Aries Leo.” In center: “On, la (probably an error for “ya”) / Mala iij Mala iij.” -JHP

 

Compare

Ars Notoria, p. 107: Lemach sabrice elchyan gezagan tomaspin hegety gemial exyophyam soratum salathahom bezapha saphatez Calmichan samolich lena zotha phete him hapnies sengengeon lethis, Amen.

 

 

 

Ps. 117:16 (Vulgate, 118 in KJV): “dextera Domini fecit virtutem dextera Domini exaltavit me dextera Domini fecit virtutem”: (The Lord’s right hand is lifted high; the Lord’s right hand has done mighty things!) -JHP

 

 

 

CHAPTER XIII. An experiment of Bealphares.

THIS is proved the noblest carrier that ever did serve anie man upon the earth, & here beginneth the inclosing of the said spirit, & how to have a true answer of him, without anie craft or harme; and he will appeare unto thee in the likenesse of a faire man, or faire woman, the which spirit will come to thee at all times. And if thou wilt command him to tell thee of hidden treasures that be in anie place, he will tell it thee: or if thou wilt command him to [241] bring to thee gold or silver, he will bring it thee: or if thou wilt go from one countrie to another, he will beare thee without anie harme of bodie or soule. Therefore he that will doo this worke, shall absteine from lecherousnes and dronkennesse, and from false swearing, and doo all the abstinence that he may doo; and namelie three dales before he go to worke, and in the third dale, when the night is come, and when the starres doo shine, and the element faire and cleare, he shall bath himselfe and his fellowes (if he have anie) all together in a quicke welspring. Then he must be cloathed in cleane white cloathes, and he must have another privie place, and beare with him inke and pen, wherewith he shall write this holy name of God almightie in his right hand + Agla + & in his left hand this name  And he must have a drie thong of a lions or of a harts skin, and make thereof a girdle, and write the holie names of God all about, and in the end + A and  + And upon his brest he must have this present figure or marke written in virgine parchment, as it is here shewed.

The third and fifth symbol look very similar to the stylized “e” seen in the diagram of the magic circle above. Given this fact, it seems likely that these characters are a stylized way of writing the sacred name Jehovah: “+ IEVE +”. -JHP

+ Helie + helyon + esseiere + Deus æternus + eloy + clemens + heloye + Deus sanctus + sabaoth + Deus exercituum + adonay + Deus mirabilis + iao + verax + anepheneton + Deus ineffabilis + sodoy + dominator dominus + ôn fortissimus + Deus + qui, the which wouldest be praied unto of sinners: receive (we beseech thee) these sacrifices of praise, and our meeke praiers, which we unworthie doo offer unto thy divine majestie. Deliver us, and have mercie upon us, and prevent with thy holie spirit this worke, and with thy blessed helpe to followe after; that this our worke begunne of thee, may be ended by thy mightie power, Amen.

Then saie this anon after

+ Homo + sacarus + museolameas + cherubozca +

being the figure upon thy brest aforesaid, the girdle about thee, the circle made, blesse the circle with holie water, and sit downe in the middest, and read this conjuration as followeth, sitting backe to backe at the first time.

I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of heavens and of earth, and by his vertue, and by his unspeakable name Tetragrammaton, and by all the holie sacraments, and by the holie majestie and deitie of the living God. I conjure and exorcise thee Bealphares by the vertue of all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues, and by the most truest and speciallest name of your maister, that you doo come unto us, in faire forme of man or womankind, here visiblie, before this circle, and not terrible by anie manner of wales. This circle being our tuition and protection, by the mercifull goodnes of our Lord and Saviour Jesus Christ, and that you doo make answer truelie, without craft or deceipt, unto all my demands and questions, by the vertue and power of our Lord Jesus Christ, Amen.

 

CHAPTER XIV. To bind the spirit Bealphares, and to lose him againe.

NOW when he is appeared, bind him with these words which followe.

¶ I conjure thee Bealphares, by God the father, by God the sonne, and by God the Holie-ghost, and by all the holie companie in heaven; and by their vertues and powers I charge thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodilie shape, that thou art appeared in, nor anie power shalt thou have of our bodies or soules, earthiie or ghostlie, but to be obedient to me, and to the words of my conjuration, that be written in this booke. I conjure thee Bealphares, by all angels and archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure and charge, bind and constreine thee Bealphares, by all the riall words aforesaid, and by their vertues, that thou be obedient unto me, and to come and appeare visiblie unto me, and that in all daies, houres, and [243] minuts, whersoever I be, being called by the vertue of our Lord Jesu Christ, the which words are written in this booke. Looke readie thou be to appeare unto me, and to give me good counsell, how to come by treasures hidden in the earth, or in the water, and how to come to dignitie and knowledge of all things, that is to saie, of the magike art, and of grammar, dialectike, rhetorike, arythmetike, musike, geometrie, and of astronomie, and in all other things my will quicklie to be fulfilled: I charge thee upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen.

When he is thus bound, aske him what thing thou wilt, and he will tell thee, and give thee all things that thou wilt request of him, without anie sacrifice dooing to him, and without forsaking thy God, that is, thy maker. And when the spirit hath fulfilled thy will and intent, give him licence to depart as followeth.

A licence for the spirit to depart

Go unto the place predestinated and appointed for thee, where thy Lord GOD hath appointed thee, untill I shall call thee againe. Be thou readie unto me and to my call, as often as I shall call thee, upon palne of everlasting damnation.

And if thou wilt, thou maiest recite, two or three times, the last conjuration, untill thou doo come to this tearme, In throno. If he will not depart, and then say

In throno, that thou depart from this place, without hurt or damage of anie bodie, or of anie deed to be doone; that all creatures may knowe, that our Lord is of all power, most mightiest, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the father omnipotent, the sonne and the holie ghost, descend upon thee, and dwell alwales with thee, except thou doo depart without damage of us, or of any creature, or anie other evill deed to be doone: & thou to go to the place predestinated. And by our Lord Jesus Christ I doo else send thee to the great pit of hell, except (I saie) that thou depart to the place, whereas thy Lord God hath appointed thee. And see thou be readie to me and to my call, at all times and places, at mine owne will and pleasure, daie or night, without damage or hurt of me, or of anie creature; upon palne of everlasting damnation: Fiat, fiat, fiat; Amen, Amen. ¶ The peace of Jesus Christ bee betweene us and you; in the name of the father, and of the sonne, and of the Holie-ghost; Amen. Per crucis hoc + signum, &c.

Saie

In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and the word was with God, and God was the word: and so forward, as followeth in the first chapter of saint Johns Gospell, staieng at these words, Full of grace and truth: to whom be all honour and glorie world without end, Amen.

The fashion or forme of the conjuring knife, with the names theron to bee graven or written.

 

 

 

 

[244]

A type or figure of the circle for the maister and his fellowes to sit in, shewing how and after what fashion it should be made.

 

 

 

This is the circle for the maister to sit in, and his fellowe or fellowes, at the first calling, sit backe to backe, when he calleth the spirit; and for the fairies make this circle with chalke on the ground, as is said before. This spirit Bealphares being once called and found, shall never have power to hurt thee. Call him in the houre of  or  the  increasing.

CHAPTER XV. The making of the holie water.

EXORCISO te creaturam salis, per Deum vivum + per Deum + verum + per Deum sanctum + per Deum qui te per Elizæum prophetam in aquam mitti jussitsanaretur sterilitas aquæ, ut efficiaris sal exorcisatus in salutem credentium; ut sis omnibus te sumentibus sanitas animæ & corporis, & effugiat at que discedat ab eo loco, qui aspersus fuerit omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq; spiritus immundus, adjuratus per eum, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:

 

Immensam clementiam tuam, omnipotens ceterne Deus, humiliter imploramus, ut hanc creaturam salis, quam in usum generis humani tribuisti, bene+dicere & sancti+ficare tua pietate digneris, ut sit omnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum fuerit, vel respersum, careat omni immundicia, omniq; impugnatione spiritualis nequitiæ, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia sæcula sæculorum, Amen.

[245]

To the water saie also as followeth.

Exorciso te creaturam aqua in nomine + patris + & Jesu Christi filii ejus Domini nostri, & in virtute spiritus + sancti + ut fias aqua exorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis apostatis, per virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:

 

Deus, qui ad salutem humani generis maxima qua que sacramenta in aquarum substantia condidisti, adesto propitius invocationibus nostris, & elemento huic multimodis purificationibus præparato, virtutem tuæ bene+didionis infunde, ut creatura tua mysteriis tuis serviens, ad abigendos dæmones, morbosq; pellendos, divinæ gratiæ sumat effectum, ut quicquid in domibus, vel in locis fidelium hæc unda resperserit, careat omni immundicia, liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens, discedant omnes insidiæ latentis inimici, & si quid est, quod aut incolumitati habitantium invidet aut quieti, aspersione hujus aquæ effugiat, ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus defensa, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.

Then take the salt in thy hand, and saie putting it into the water, making in the maner of a crosse.

Commixtio salis & aqua pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶ Deus invictæ virtutis author, & insuperabilis imperii rex, ac semper magnificus triumphator, qui adversæ dominationis vires reprimis, qui inimici rugientis sævitiam superas, qui hostiles nequitias potens expugnas; te Domine trementes & supplices deprecamur ac petimus, ut hane creaturam salis & aquæ aspicias, benignus illustres, pietatis tuæ rore sancti fices, ubicunq; fuerit aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur, terrórq; venenosi serpentis procul pellatur, & præsentia sancti spiritus nobis misericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.

Then sprinkle upon anie thing, and saie as followeth.

Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor.

 

Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem dealbabor. Gloria patri, & filio, & spiritui sancto:

 

Sicut erat in principio, & nunc, & semper, & in sæcula sæculorum, Amen.

 

Et supra nivem dealbabor, asperges me, &c. Ostende nobis Domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater omnipotens, æterne Deus, & mittere dignare sanctum angelum tuum de cælis, qui custodiat, foveat, visitet, & defendat omnes habitantes in hoc habitaculo, per Christum Dominum nostrum, Amen, Amen.

This is from the ordinary of the Tridentine mass (P = priest; C = congregation): P: Asperges me

C: Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.

(Ps. 50) Misere mei, Deus, secundum magnam misericordiam tuam.

Gloria Patri, et Filio, et Spiritui Sancto, Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. Asperges me, Domine, hyssopo, et mu ndabor: lavabis me, et super nivem dealbabor.

 

(P: Thou shalt sprinkle me,

C: Lord, with hyssop and I shall be cleansed; thou shalt wash

me, and I shall be made whiter than snow.

Have mercy on me, O God, according to thy great mercy. Glory be to the Father and to the Son and to the Holy Spiri t.

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Thou shalt sprinkle me, Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow.)

CHAPTER XVI. To make a spirit to appeare in a christall.

I DOO conjure thee N. by the father, and the sonne, and the Holie-ghost, the which is the beginning and the ending, the first and the last, and by the latter daie of iudgement, that thou N. doo appeare, in this christall stone, or anie other instrument, at my pleasure, to mee and to my felow, gentlie and beautifullie, in faire forme of a boy of twelve yeares of age, without hurt or damage of anie of our bodies or soules; and certeinlie to informe and to shew me, without anie guile or craft, all that we doo desire or demand of thee to know, by the vertue of him, which shall come to judge the quicke and the dead, and the world by fier, Amen.

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Also I conjure and exorcise thee N. by the sacrament of the altar, and by the substance therof, by the wisedome of Christ, by the sea, and by his vertue, by the earth, & by all things that are above the earth, and by their vertues, by the  and the by  by   and  and by their vertues, by the apostles, martyrs, confessors, and the virgins and widowes, and the chast, and by all saints of men or of women, and innocents, and by their vertues, by all the angels and archangels, thrones, dominations, principats,potestats, virtutes, cherubim, and seraphim, and by their vertues, & by the holie names of God, Tetragrammaton, El, Ousion, Agla, and by all the other holie names of God, and by their vertues, by the circumcision, passion, and resurrection of our Lord Jesus Christ, by the heavines of our ladie the virgine, and by the joy which she had when she sawe hir sonne rise from death to life, that thou N. doo appeare in this christall stone, or in anie other instrument, at my pleasure, to me and to my felow, gentlie, and beautifullie, and visiblie, in faire forme of a child of twelve yeares of age, without hurt or damage of anie of our bodies or soules, and trulie to informe and shew unto me & to my felow, without fraud or guile, all things according to thine oth and promise to me, whatsoever I shall demand or desire of thee, without anie hinderance or tarrieng, and this conjuration be read of me three times, upon paine of eternall condemnation, to the last daie of judgement: Fiat, fiat, fiat, Amen.

And when he is appeared, bind him with the bond of the dead above written: then saie as followeth.

¶ I charge thee N. by the father, to shew me true visions in this christall stone, if there be anie treasure hidden in such a place N. & wherin it lieth, and how manie foot from this peece of earth, east, west, north, or south.

 

 

CHAPTER XVII. An experiment of the dead.

FIRST go and get of some person that shalbe put to death, a promise, and sweare an oth unto him, that if he will come to thee, after his death, his spirit to be with thee, and to remalne with thee all the daies of thy life, and will doo thee true service, as it is conteined in the oth and promise following. Then laie thy hand on thy booke, and sweare this oth unto him.

I N. doo sweare and promise to thee N. to give for thee an almesse everie moneth, and also to praie for thee once in everie weeke, to saie the Lords praier for thee, and so to continue all the daies of my life, as God me helpe and holie doome, and by the contents of this booke. Amen.

Then let him make his oth to thee as followeth, and let him saie after thee, laieng his hand upon the booke.

¶ I N. doo sweare this oth to thee N. by God the father omnipotent, by God the son Jesus Christ, and by his pretious bloud which hath redeemed all the world, by the which bloud I doo trust to be saved at the generall daie of judgment, and by the vertues therof, I N. doo sweare this oth to thee N. that my spirit that is within my bodie now, shall not ascend, nor descend, nor go to anie place of rest, but shall come to thee N. and be verie well pleased to remaine with thee N. all the daies of thy life, and so to be bound to thee N. and to appeare to thee N. in anie christall stone, glasse, or other mirror, and so to take it for my resting place. And that, so soone as my spirit is departed out of my bodie, streightwaie to be at your commandements, and that in and at all daies, nights, houres, and minutes, to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ, & out of hand to have common talke with thee at all times, and in all houres & minuts, to open and declare to thee N. the truth of all things present, past, and to come, and how to worke the magike art, and all other noble sciences, under the throne of [247] God. If I doo not performe this oth and promise to thee N. but doo flie from anie part thereof; then to be condemned for ever and ever. Amen.

 

Also I N. doo sweare to thee by God the Holie-ghost, and by the great wisedome that is in the divine Godhead, and by their vertues, and by all the holie angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by all their vertues doo I N. sweare, and promise thee to be obedient as is rehearsed. And heere, for a witnesse, doo I N. give thee N. my right hand, and doo plight thee my faith and troth, as God me helpe and holiedoome. And by the holie contents in this booke doo I N; sweare, that my spirit shall be thy true servant, all the daies of thy life, as is before rehearsed. And here for a witnesse, that my spirit shall be obedient to thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrise; else to be damned for ever: and thereto saie all faithfull soules and spirits, Amen, Amen.

Then let him sweare this oth three times, and at everie time kisse the booke, and at everie time make marks to the bond. Then perceiving the time that he will depart, get awaie the people from you, and get or take your stone or glasse, or other thing in your hand, and saie the Pater noster, Ave, and Credo, and this praier as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of everie bond, saie oftentimes; Remember thine oth and promise. And bind him stronglie to thee, and to thy stone, and suffer him not to depart, reading thy bond 24 times. And everie daie when you doo call him by your other bond, bind him stronglie by the first bond: by the space of 24 daies applie it, & thou shalt be made a man for ever.

Now the Pater noster, Ave, and Credo must be said, and then the praier immediatlie following.

O God of Abraham, God of Isaac, God of Jacob, God of Tobias; the which diddest deliver the three children from the hot burning oven, Sidrac, Misac and Abdenago, and Susanna from the false crime, and Daniel from the lions power: even so O Lord omnipotent, I beseech thee, for thy great mercie sake, to helpe me in these my works, and to deliver me this spirit of N. that he may be a true subject to me N. all the daies of my life, and to remaine with me, and with this N. all the daies of my life. O glorious God, Father, Sonne, and Holie-ghost, I beseech thee to help me at this time, and to give me power by thine holie name, merits and vertues, wherby I may conjure & constreine this spirit of N. that he may be obedient unto me, and may fulfill his oth and promise, at all times, by the power of all thine holines. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdoms, & in the divinitie of thine everlasting Godhead, to whom be all honour and glorie, now and for ever and ever, Amen, Amen.

 

CHAPTER XVIII. A bond to bind him to thee, and to thy N. as followeth.

I N. conjure and constreine the spirit of N. by the living God, by the true God, and by the holie God, and by their vertues and powers I conjure and constreine the spirit of thee N. that thou shalt not ascend nor descend out of thy bodie, to no place of rest, but onelie to take thy resting place with N. and with this N. all the daies of my life, according to thine oth and promise. I conjure and constreine the spirit of N. by these holie names of God + Tetragrammaton [248] + Adonay + Agla + Saday + Sabaoth + planabothe + panthon + craton + neupmaton + Deus + homo + omnipotens + sempiternus + ysus + terra + unigenitus + salvator + via + vita + manus + fons + origo + filius + and by their vertues and powers I conjure and constreine the spirit of N. that thou shalt not rest nor remaine in the fier, nor in the water, in the aier, nor in anie privie place of the earth, but onelie with me N. and with this N. all the daies of my life. I charge the spirit of N. upon paine of everlasting condemnation, remember thine oth and promise. Also I conjure the spirit of N. and constreine thee by the excellent name of Jesus Christ, A and  , the first and the last; for this holie name of Jesus is above all names, for unto it all knees doo bow and obey, both of heavenlie things, earthlie things, and infernalles. Nor is there anie other name given to man, whereby we have anie salvation, but by the name of Jesus. Therefore by the name, and in the name of Jesus of Nazareth, and by his nativitie, resurrection and ascension, and by all that apperteineth to his passion, and by their vertues and powers, I doo conjure and constreine the spirit of N. that thou shalt not take anie resting place in the  nor in the  nor in  nor in  nor in  nor in  nor in  nor in anie of the twelve signes, nor in the concavitie of the clouds, nor in anie other privie place, to rest or staie in, but onelie with me N. or with this N. all the daies of my life. If thou be not obedient unto me, according to thine oth and promise, I N. doo condemne the spirit of N. into the pit of hell for ever, Amen.

 

I conjure and constreine the spirit of N. by the bloud of the innocent lambe Jesus Christ, the which was shed upon the crosse, for all those that doo obeie unto it, and beleeve in it, shall be saved and by the vertue thereof, and by all the aforesaid riall names and words of the living God by mee pronounced, I doo conjure and constreine the spirit of N. that thou be obedient unto me, according to thine oth and promise. If thou doo refuse to doo as is aforesaid, I N. by the holie trinitie, and by his vertue and power doo comdemne the spirit of N. into the place whereas there is no hope of remedie, but everlasting condemnation, and horror, and paine upon paine, dailie, horriblie, & lamentablie the paines there to be augmented, so thicke as the stars in the firmament, and as the gravell sand in the sea: except thou spirit of N. obeie me N. as is afore rehearsed; else I N. doo condemne the spirit of N. into the pit of everlasting condemnation; Fiat, fiat, Amen. Also I conjure thee, and constreine the spirit of N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, & by the foure evangelists, Matthew, Marke, Luke, and John, and by all things conteined in the old lawe and the new, and by their vertues, and by the twelve apostles, and by all patriarchs, prophets, martyrs, confessors, virgins, innocents, and by all the elect and chosen, is, and shall be, which followeth the lambe of God; and by their vertues and powers I conjure and constreine the spirit of N. stronglie, to have common talke with me, at all times, and in all daies, nights, houres, and minuts, and to talke in my mother toong plainelie, that I may heare it, and understand it, declaring the truth unto me of all things, according to thine oth and promise; else to be condemned for ever; Fiat, fiat, Amen.

 

Also I conjure and constreine the spirit of N. by the golden girdle, which girded the loines of our Lord Jesus Christ, so thou spirit of N. be thou bound, and cast into the pit of everlasting condemnation, for thy great disobedience and unreverent regard that thou hast to the holie names and words of God almightie, by me pronounced: Fiat, Amen.

 

Also I conjure, constreine, command, and bind the spirit of N. by the two edged sword, which John saw proceed out of the mouth of God almightie: except thou be obedient as is aforesaid, the sword cut thee in peeces, and condemne thee into the pit of everlasting paines, where the fier goeth not out, and where the worme dieth not; Fiat, fiat, fiat, Amen.

 

Also I conjure and constreine the spirit of N. by the throne of the Godhead, and by all the heavens under him, and by the celestiall citie new Jerusalem, and by the earth, by the sea, and by all things created and conteined therein, and by their vertues and powers, and by all the infernalles, and by their vertues and powers, and all things conteined therein, and by their vertues and powers, I [249] conjure and constreine the spirit of N that now immediatlie thou be obedient unto me, at all times hereafter, and to those words of me pronounced, according to thine oth and promise: else let the great cursse of God, the anger of God, the shadowe and darknesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever, bicause thou hast denied thine health, thy faith, and salvation, for thy great disobedience thou are worthie to be condemned. Therefore let the divine trinitie, angels, and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and all the soules of the saints, that shall stand on the right hand of our Lord Jesus Christ, at the generall dale of judgement, condemne the spirit of N. for ever and ever, and be a witnesse against thee, bicause of thy great disobedience, in and against thy promises, Fiat, fiat, Amen.

Being thus bound, he must needs be obedient unto thee, whether be will or no: proove this. And here followeth a bond to call him to your N. and to shew you true visions at all times, as in the houre of  to bind or inchant anie thing, and in the houre of  for peace and concord, in the houre of  to marre, to destroie, and to make sicke, in the houre of the  to bind toongs and other bonds of men, in the houre of  to increase love, joy, and good will, in the houre of  to put awaie enimitie or hatred, to know of theft, in the houre of the  for love, goodwill and concord,  lead  tinne  iron  gold  coppar  quicksilver  silver, &c.

 

CHAPTER XIX. This bond as followeth, is to call him into your christall stone, or glasse, &c.

ALSO I doo conjure thee spirit N. by God the father, by God the sonne, and by God the holie-ghost, A and  , the first and the last, and by the latter daie of judgement, of them which shall come to judge the quicke and the dead, and the world by fier, and by their vertues and powers I constreine thee spirit N. to come to him that holdeth the christall stone in his hand, & to appeare visiblie, as hereafter foloweth. Also I conjure thee spirit N. by these holie names of God + Tetragrammaton + Adonay + El + Ousion + Agla + Jesus + of Nazareth + and by the vertues thereof and by his nativitie, death, buriall, resurrection, and ascension, and by all other things apperteining unto his passion, and by the blessed virgine Marie mother of our Lord Jesu Christ, and by all the joy which shee had when shee saw hir sonne rise from death to life, and by the vertues and powers therof I constreine thee spirit N. to come into the christall stone, & to appeare visiblie, as herafter shalbe declared. Also I conjure thee N. thou spirit, by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by the        , and by the twelve signes, and by their vertues and powers, and by all things created and confirmed in the firmament, and by their vertues & powers I constreine thee spirit N. to appeare visiblie in that christall stone, in faire forme and shape of a white angell, a greene angell, a blacke angell, a man, a woman, a boie, a maiden virgine, a white grehound, a divell with great hornes, without anie hurt or danger of our bodies or soules, and trulie to informe and shew unto us, true visions of all things in that christall stone, according to thine oth and promise, and that without anie hinderance or tarrieng, to appeare visiblie, by this bond of words read over by mee three times, upon paine of everlasting condemnation; Fiat, fiat, Amen.

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Then being appeared, saie these words following.

I conjure thee spirit, by God the father, that thou shew true visions in that christall stone, where there be anie N. in such a place or no, upon paine of everlasting condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the sonne Jesus Christ, that thou doo shew true visions unto us, whether it be gold or silver, or anie other metals, or whether there were anie or no, upon paine of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the Holie-ghost, the which dooth sanctifie all faithfull soules and spirits, and by their vertues and powers I constreine thee spirit N. to speake, open, and to declare, the true waie, how we may come by these treasures hidden in N. and how to have it in our custodie, & who are the keepers thereof, and how manie there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to knowe in what daies and houres we shall call such a spirit, N. to bring unto us these treasures, into such a place N. upon paine of everlasting condemnation + Also I constreine thee spirit N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, that you doo shew a true vision in this christall stone, who did conveie or steale away such a N. and where it is, & who hath it, and how farre off, and what is his or hir name, and how and when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure thee spirit N. by the        and by all the characters in the firmament, that thou doo shew unto me a true vision in this christall stone, where such N. and in what state he is, and how long he hath beene there, and what time he will be in such a place, what daie and houre: and this and all other things to declare plainelie, in paine of hell fier; Fiat, Amen.

A licence to depart.

Depart out of the sight of this christall stone in peace for a time, and readie to appeare therein againe at anie time or times I shall call thee, by the vertue of our Lord Jesus Christ, and by the bonds of words which are written in this booke, and to appeere visiblie, as the words be rehersed. I constreine thee spirit N. by the divinitie of the Godhead, to be obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this world, and in the world to come; Fiat, fiat, fiat, Amen.

 

CHAPTER XX. When to talke with spirits, and to have true answers to find out a theefe.

THE daies and houres of    and the  is best to doo all crafts of necromancie, & for to speake with spirits, and for to find theft, and to have true answer thereof, or of anie other such like. ¶ And in the daies and houres of    is best to doo all experiments of love, and to purchase grace, and for to be invisible, and to doo anie operation, whatsoever it be, for anie thing, the  being in a convenient signe. ¶ As when thou laborest for theft, see the moone be in an earthie signe, as    , or of the aier, as    . ¶ And if it be for love, favor or grace, let the  be in a signe of the fier, as    , and for hatred, in a signe of the water, as    . For anie other experiment, let the  be in  . ¶ And if thou findest the  & the  in one signe that is called in even number, then thou maiest write, consecrate, conjure, and make readie all maner of things that thou wilt doo, &c.

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To speake with spirits.

Call these names,

Orimoth, Belimoth, Lymocke,

and say thus:

I conjure you up by the names of the angels Satur and Azimor, that you intend to me in this houre, and send unto me a spirit called Sagrigrit, that hee doo fulfill my commandement and desire, and that also can understand my words for one or two yeares, or as long as I will, &c.

 

 

 

CHAPTER XXI. A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises.

THUS farre have we waded in shewing at large the vanitie of necromancers, conjurors, and such as pretend to have reall conference and consultation with spirits and divels: wherein (I trust) you see what notorious blasphemie is committed, besides other blind superstitious ceremonies, a disordered heap, which are so far from building up the endevors of these blacke art practitioners, that they doo altogether ruinate & overthrow them, making them in their follies and falshoods as bare and naked as an anatomie. As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T. R. (for so much of his name he bewraieth) and John Cokars, invented and devised for the augmentation and maintenance of their living, for the edifieng of the poore, and for the propagating and inlarging of Gods glorie, as in the beginning of their booke of conjurations they protest; which in this place, for the further manifestation of their impietie, and of the witchmongers follie and credulitie, I thought good to insert, whereby the residue of their proceedings may be judged, or rather detected. For if we seriouslie behold the matter of conjuration, and the drift of conjurors, we shall find them, in mine opinion, more faultie than such as take upon them to be witches, as manifest offenders against the majestie of God, and his holie lawe, and as apparent violators of the lawes and quietnesse of this realme: although indeed they bring no such thing to passe, as is surmised and urged by credulous persons, couseners, hers, and witchmongers. For these are alwaies learned, and rather abusers of others, than they themselves by others abused.

But let us see what appearance of truth or possibilitie is wrapped within these mysteries, and let us unfold the deceipt. They have made choice of certeine words, whereby they saie they can worke miracles, &c. And first of all, that they call divels & soules out of hell (though we find in the scriptures [Luk. 16. &c.] manifest proofes that all passages are stopped concerning the egresse out of hell) so as they may go thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption. Well, when they have gotten them up, they shut them in a circle made with chalke, which is so stronglie beset and invironed with crosses and names, that they cannot for their lives get out; which is a verie probable matter. Then can they bind them, and lose them at their pleasures, and make them that have beene hers from the beginning, to tell the truth: yea, they can compell them to doo anie thing. And the divels are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their creator. This done (I saie) they can worke all maner of miracles (saving blew miracles) and this is beleeved of manie to be true:

Tam credula mens hominis, & arrectæ fabulis aures,

 

So light of beleefe is the mind of man,

And attentive to tales his eares now and than. (Englished by Abraham Fleming)

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But if Christ (onelie for a time) left the power of working miracles among his apostles and disciples for the confirmation of his gospell, and the faith of his elect: yet I denie altogether, that he left that power with these knaves, which hide their cousening purposes under those lewd and foolish words, according to that which Peter saith [2. Pet. 2. Epes. 5. Ps. 72, & 78.]; With feined words they make merchandize of you. And therfore the counsell is good that Paule giveth us, when he biddeth us take heed that no man deceive us with vaine words. For it is the Lord only that worketh great woonders, and bringeth mightie things to passe. It is also written [Sap. 16. Eccles. 43.], that Gods word, and not the words of conjurors, or the charmes of witches, healeth all things, maketh tempests, and stilleth them.

But put case the divell could be fetched up and fettered, and loosed againe at their pleasure, &c: I marvell yet, that anie can be so bewitched, as to be made to beleeve, that by vertue of their words, anie earthlie creature can be made invisible. We thinke it a lie, to saie that white is blacke, and blacke white: but it is a more shamelesse assertion to affirme, that white is not, or blacke is not at all; and yet more impudencie to hold that a man is a horsse; but most apparent impudencie to saie, that a man is no man, or to be extenuated into such a quantitie, as therby he may be invisible, and yet remaine in life and health, &c: and that in the cleare light of the daie, even in the presence of them that are not blind. But surelie, he that cannot make one haire white or blacke, whereof (on the other side) not one falleth from the head without Gods speciall providence, can never bring to passe, that the visible creature of God shall become nothing, or lose the vertue and grace powred therinto by God the creator of all things.

If they saie that the divell covereth them with a cloud or veile, as M. Mal. Bodin, & manie other doo affirme; yet (me thinkes) we should either see the cover, or the thing covered. And though perchance they saie in their harts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing, they see not: yet they shall never be able to persuade the wise, but that both God and man dooth see both them and their knaveriem this behalfe. I have heard of a foole, who was made beleeve that he should go invisible, and naked ; while he was well whipped by them, who (as he thought) could not see him. Into which fooles paradise they saie he was brought, that enterprised to kill the prince of Orenge.

[John Jaure gui servant to Gasper. Anastro both Spaniards. Ann. Dom. 1582. March 18. after dinner upon a sundaie this mischeefe was done. Read the whole disco

 

 

 

CHAPTER XXII. A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions.

I SEE no difference betweene these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the papists doo it without shame openlie, the other doo it in hugger mugger secretlie. The papists (I saie) have officers in this behalfe, which are called exorcists or conjurors, and they looke narrowlie to other cousenors, as having gotten the upper hand over them. And bicause the papists shall be without excuse in this behalfe, and that the world may see their cousenage,impietie, and follie to be as great as the others, I will cite one conjuration (of which sort I might cite a hundred) published by Jacobus de Chusa, [in lib. de apparitionib. quorundam spirituum] a great doctor of the Romish church, which serveth to find out the cause of noise and spirituall rumbling in houses, churches, or chappels, and to conjure walking spirits: which evermore is knaverie and cousenage in the highest degree. Marke the cousening devise hereof, and conferre the impietie with the others. [253]

Observations for the exorcising preest.

First (forsooth) he saith it is expedient to fast three daies, and to celebrate a certeine number of masses, and to repeate the seven psalmes penitentiall: then foure or five preests must be called to the place where the haunt or noise is, then a candle hallowed on candlemas daie must be lighted, and in the lighting thereof also must the seven psalmes be said, and the gospell of S. John. Then there must be a crosse and a censer with frankincense, and therewithall the place must be censed or perfumed, holie water must be sprinkled, and a holie stoale must be used, and (after diverse other ceremonies) a praier to God must be made, in maner and forme following:

O Lord Jesus Christ, the knower of all secrets, which alwaies revealest all hoalsome and profitable things to thy faithfull children, and which sufferest a spirit to shew himselfe in this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to reveale and signifie unto us thy servants, without our terror or hurt, what he is, to thine honour, and to his comfort; In nomine patris, &c.

And then proceed in these words:

We beseech thee, for Christs sake, O thou spirit, that if there be anie of us, or among us, whom thou wouldest answer, name him, or else manifest him by some signe. Is it frier P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: Et sic de cæteris circunstantibus.

For it is well tried (saith the glosse) he will not answer everie one. If the spirit make anie sound of voice, or knocking, at the naming of anie one, he is the cousener (the conjuror I would saie) that must have the charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit:

Whose soule art thou? Wherefore camest thou? What wouldest thou have? Wantest thou any suifrages, masses, or almes? How manie masses will serve thy turne, three, six, ten, twentie, thirtie, &c? By what preest? Must he be religious or secular? Wilt thou have anie fasts? What? How manie? How great? And by what persons? Among hospitalles? Lepres? Or beggars? What shall be the signe of thy perfect deliverance? Wherefore liest thou in purgatorie?

And such like. This must be doone in the night.

If there appeare no signe at this houre, it must be deferred untill another houre. Holie water must be left in the place. There is no feare (they saie) that such a spirit will hurt the conjuror: for he can sinne no more, as being in the meane state betweene good and evill, and as yet in the state of satisfaction. If the spirit doo hurt, then it is a damned soule, and not an elect. Everie man may not be present hereat, speciallie such as be weake of complexion. They appeare in diverse maners, not alwaies in bodie, or bodilie shape (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as onelie by sound, voice, or noise. Thus farre Jacobus de Chusa.

But bicause you shall see that these be not emptie words, nor slanders; but that in truth such things are commonlie put in practise in the Romish church, I wili here set downe an instance, latelie and truelie, though lewdlie performed: and the same in effect as followeth.

CHAPTER XXIII.

A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, how it was detected, and the judgement against the authors of that comedie.

Franciscan Friars.

IN the yeare of our Lord 1534. at Orleance in France, the Majors wife died, willing and desiring to be buried without anie pompe or noise, &c. Hir husband, who reverenced the memoriall of hir, did even as she had willed him. And bicause she was buried in the church of the Franciscans, besides her father and grandfather, and gave them in reward onelie six crownes, whereas they hoped for a greater preie; shortlie after it chanced, that as he felled certeine [254] woods and sold them, they desired him to give them some part thereof freelie without monie: which he flatlie denied. This they tooke verie greevouslie. And whereas before they misliked him, now they conceived such displeasure as they devised this meanes to be revenged; to wit, that his wife was damned for ever. The cheefe workemen and framers of this tragedie were Colimannus, and Stephanus Aterbatensis, both doctors of divinitie; this Coliman. was a great conjuror, & had all his implements in a readines, which he was woont to use in such busines. And thus they handled the matter. They place over the arches of the church, a yoong novice; who about midnight, when they came to mumble their pralers, as they were woont to do, maketh a great rumbling, and noise. Out of hand the moonks beganne to conjure and to charme, but he answered nothing. Then being required to give a signe, whether he were a dumme spirit or no, he beganne to rumble againe: which thing they tooke as a certeine signe. Having laid this foundation, they go unto certeine citizens, cheefe men, and such as favoured them, declaring that a heavie chance had happened at home in their monasterie; not shewing what the matter was, but desiring them to come to their mattens at midnight. When these citizens were come, and that praiers were begunne, the counterfet spirit beginneth to make a marvellous noise in the top of the church. And being asked what he meant, and who he was, gave signes that it was not lawfull for him to speake. Therefore they commanded him to make answer by tokens and signes to certeine things they would demand of him. Now was there a hole made in the vawt, through the which he might heare and understand the voice of the conjuror. And then had he in his hand a litle boord, which at everie question, he strake, in such sort as he might easilie be heard beneath. First they asked him, whether he were one of them that had beene buried in the same place. Afterwards they reckoning manie by name, which had been buried there; at the last also they name the Maiors wife: and there by and by the spirit gave a signe that he was hir soule. He was further asked, whether he were damned or no; and if he were, for what cause, for what desert, or fault; whether for covetousnes, or wanton lust, for pride or want of charitie; or whether it were for heresie, or for the sect of Luther newlie sproong up: also what he meant by that noise and stirre he kept there; whether it were to have the bodie now buried in holie ground to be digged up againe, and laid in some other place. To all which points he answered by signes, as he was commanded, by the which he affirmed or denied anie thing, according as he strake the boord twise or thrise together. And when he had thus given them to understand, that the verie cause of his damnation was Luthers heresie, and that the bodie must needs be digged up againe: the moonks requested the citizens, whose presence they had used or rather abused, that they would beare witnesse of those things which they had seene with their eies; and that they would subscribe to such things as were doone a few days before. The citizens taking good advise on the matter, least they should offend the Major, or bring themselves in trouble, refused so to doo. But the moonks notwithstanding take from thence the sweete bread, which they called the host and bodie of our Lord, with all the relikes of saintes, and carrie them to another place, and there saie their masse. The bishops substitute judge (whome they called Officiall) understanding that matter, commeth thither, accompanied with certeine honest men, to the intent he might knowe the whole circumstance more exaetlie: and therefore he commandeth them to make conjuration in his presence; and also he requireth certeine to be chosen to go up into the top of the vawt, and there to see whether any ghost appeered or not. Stephanus Aterbatensis stiffelie denied that to be lawfull, and marvellouslie persuading the contrarie, affirmed that the spirit in no wise ought to be troubled. And albeit the Official urged them verie much, that there might be some conjuring of the spirit; yet could he nothing prevaile.

Whilest these things were dooing, the Maior, when he had shewed the other Justices of the citie, what he would have them to doo, tooke his journie to the king, and opened the whole matter unto him. And bicause the moonks refused judgement upon plea of their owne lawes and liberties, the king choosing out certeine of the aldermen of Park, giveth them absolute and full authoritie to [255] make inquirie of the matter. The like dooth the Chancelor maister Anthonius Pratensis cardinall and legat for the pope throughout France. Therefore, when they had no exception to alledge, they were conveied unto Paris, and there constrained to make their answer. But yet could nothing be wroong out of them by confession, whereupon they were put apart into divers prisons: the novice being kept in the house of maister Fumanus, one of the aldermen, was oftentimes examined, and earnestlie requested to utter the truth, but would notwithstanding confesse nothing; bicause he feared that the moonks would afterwards put him to death for staining their order, and putting it to open shame. But when the judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole matter as it was doone: and being brought before his fellowes, avouched the same to their faces. The moonks, albeit they were convicted, and by these meanes almost taken tarde with the deed doing; yet did they refuse the judges, bragging and vaunting themselves on their priviledges, but all in vaine. For sentence passed upon them, and they were condemned to be carried backe againe to Orleance, and there to be cast in prison, and so should finallie be brought foorth into the cheefe church of the citie openlie, and from thence to the place of execution, where they should make open confession of their trespasses.

Surelie this was most common among moonks and friers, who mainteined their religion, their lust, their liberties, their pompe, their wealth, their estimation and knaverie by such cousening practises. Now I will shew you more speciall orders of popish conjurations, that are so shameleslie admitted into the church of Rome, that they are not onelie suffered, but commanded to be used, not by night secretlie, but by daie impudentlie. And these forsooth concerne the curing of bewitched persons, and such as are possessed; to wit, such as have a divell put into them by witches inchantments. And herewithall I will set downe certeine rules delivered unto us by such popish doctors, as are of greatest reputation.

CHAPTER XXIV.

Who may be conjurors in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exoreismes, rebaptisme allowed, it is lawfull to conjure any thing, differences betweene holie water and coniuration.

THOMAS AQUINAS saith [in 4 dist. 23. sent.], that anie bodie, though he be of an inferior or superior order, yea though of none order at all (and as Gulielmus Durandus glossator Raimundi affirmeth, a woman so she blesse not the girdle or the garment, but the person of the bewitched) hath power to exercise the order of an exorcist or conjuror, even as well as any preest may saie masse in a house unconsecrated. But that is (saith M. Mal.) rather through the goodnesse and licence of the pope, than through the grace of the sacrament. Naie, there are examples set downe, where some being bewitched were cured (as M. Mal. taketh it) without any conjuration at all. Marrie there were certeine Pater nosters, Aves, and Credos said, and crosses made, but they are charmes, they saie, and no conjurations. For they saie that such charmes are lawful], bicause there is no superstition in them, &c.

And it is woorth my labour, to shew you how papists define superstition, and how they expound the definition thereofi Superstition (saie they) is a religion observed beyond measure, a religion practised with evill and unperfect circumstances. Also, whatsoever usurpeth the name of religion, through humane tradition, without the popes authoritie, is superstitious: as to adde to joine [256] anie hymnes to the masse, to interrupt anie diriges, to abridge anie part of the creed in the singing thereof, or to sing when the organs go, and not when the quier singeth, not to have one to helpe the priest to masse: and such like, &c.

These popish exorcists doo manie times forget their owne rules. For they should not directlie in their conjurations call upon the divell (as they doo) with intreatie, but with authoritie and commandement. Neither should they have in their charmes and conjurations anie unknowne names. Neither should there be (as alwaies there is) anie falshood conteined in the matter of the charme of conjuration, as (saie they) old women have in theirs, when they saie; The blessed virgine passed over Jordan, and then S. Steven met hir, and asked hir, &c. Neither should they have anie other vaine characters, but the crosse (for those are the words:) and manie other such cautions have they, which they observe not, for they have made it lawfull elsewhere.

But Thomas their cheefe piller prooveth their conjuring and charmes lawfull by S. Marke, who saith [Mk. 16, 17]; Signa eos qui credidaerunt; And, In nomine meo dæmonia ejicient, &c; whereby he also prooveth that they maie conjure serpents. And there he taketh paines to proove, that the words of God are of as great holinesse as relikes of saints, whereas (in such respect as they meane) they are both alike, and indeed nothing woorth. And I can tell them further, that so they maie be carried, as either of them maie doo a man much harme either in bodie or soule.

But they proove this by S. Augustine, saieng; Non est minus verbum Dei, quàm corpus Christi: whereupon they conclude thus; By all mens opinions it is lawfull to carrie about reverentlie the relikes of saints; Ergo it is lawfull against evill spirits, to invocate the name of God everie waie; by the Pater noster, the Ave, the nativitie, the passion, the five wounds, the title triumphant, by the seven words spoken on the crosse, by the nailes, &c: and there maie be hope reposed in them. Yea, they saie [Mal. malef. par. 3. quæ 2.] it is lawfull to conjure all things, bicause the divell maie have power in all things. And first, alwaies the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirme, that it is as expedient to consecrate and conjure porrage and meate, as water and salt, or such like things.

The right order of exorcisme in rebaptisme of a person possessed or bewitched, requireth that exsufflation and abrenunciation be doone toward the west. Item, there must be erection of hands, confession, profession, oration, benediction, imposition of hands, denudation and unction, with holie oile after baptisme, communion, and induition of the surplis. But they saie that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplise to tie about his bare bodie a holie candle of the length of Christ, or of the crosse whereupon he died, which for monie maie be had at Rome. Ergo (saith M. Mal.) this maie be said; I conjure thee Peter or Barbara being sicke, but regenerate in the holie water of baptisme, by the living God, by the true God, by the holie God, by the God which redeemed thee with his pretious bloud, that thou maiest be made a conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo avoid and depart from thee, and that everie uncleane spirit be conjured through him that shall come to judge the quicke and the dead, and the world by fier, Amen: Oremus, &c. And this conjuration, with Oremus, and a praier, must be thrise repeated, and at the end alwaies must be said; Ergo maledicte diabole recognosce sententiam tuam, &c. And this order must alwaies be followed. And finallie, there must be diligent search made, in everie corner, and under everie coverlet and pallet, and under everie threshhold of the doores, for instruments of witchcraft. And if anie be found, they must streightwaie be throwne into the fier. Also they must change all their bedding, their clothing, and their habitation. And if nothing be found, the partie that is to be exorcised or conjured, must come to the church rath in the morning: and the holier the daie is, the better, speciallie our Ladie daie. And the preest, if he be shriven himselfe and in perfect state, shall doo the better therein. And let him that is exorcised hold a holie candle in his hand, &c. Alwaies provided, that the holie water be throwne upon him, and a stoale put about his necke, with Deus in adjutorium, and the Letanie, with invocation of saints. And this order maie continue thrise a [257] weeke, so as (saie they) through multiplication of intercessors, or rather intercessions, grace maie be obteined, and favor procured.

There is also some question in the Romish church, whether the sacrament of the altar is to be received before or after the exorcisme. Item in shrift, the confessor must learne whether the partie be not excommunicate, and so for want of absolution, endure this vexation. Thomas sheweth the difference betwixt holie water and conjuration, saieng that holie water driveth the divell awaie from the externall and outward parts; but conjurations from the internall and inward parts; and therefore unto the bewitched partie both are to be applied.

CHAPTER XXV.

The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no conjurors in the primitive church, and why the divell is not so soone cast out of the bewitched as of the possessed.

THE reason why some are not remedied for all their conjurations, the papists say is for seven causes. First, for that the faith of the standers by is naught; secondlie, for that theirs that present the partie is no better; thirdlie, bicause of the sinnes of the bewitched; fourthlie, for the neglecting of meete remedies; fiftlie, for the reverence of vertues going out into others; sixtlie, for the purgation; seventhlie, for the merit of the partie bewitched. And lo, the first foure are proved by Matthew the 7. and Marke the 4. when one presented his sonne, and the multitude wanted faith, & the father said, Lord help mine incredulitie or unbeleefe. Wherupon was said, Oh faithlesse and perverse generation, how long shall I be with you? And where these words are written; And Jesus rebuked him, &c. That is to saie, saie they, the possessed or bewitched for his sinnes. For by the neglect of due remedies it appeereth, that there were not with Christ good and perfect men: for the pillers of the faith; to wit, Peter, James, and John were absent. Neither was there fasting and praier, without the which that kind of divels could not be cast out. For the fourth point; to wit, the fault of the exorcist in faith maie appeare; for that aiterwards the disciples asked the cause of their impotencie therin. And Jesus answered, it was for their incredulitie; saieng that if they had as much faith as a graine of mustard seed, they should move mountaines, &c. The lift is prooved by Vitas patrum, the lives of the fathers, where it appeereth that S. Anthonie could not doo that cure, when his scholar Paule could doo it, and did it. For the proofe of the sixt excuse it is said, that though the fault be taken awaie therby; yet it followeth not that alwaies the punishment is released. Last of all it is said, that it is possible that the divell was not conjured out of the partie before baptisme by the exorcist, or the midwife hath not baptised him well, but omitted some part of the sacrament. If any object that there were no exorcists in the primitive church, it is answered, that the church cannot now erre. And saint Gregorie would never have instituted it in vaine. And it is a generall rule, that who or whatsoever is newlie exorcised must be rebaptised: as also such as walke or talke in their sleepe; for (saie they) call them by their names, and presentlie they wake, or fall if they clime: whereby it is gathered, that they are not trulie named in baptisme. Item they saie, it is somewhat more difficult to conjure the divell out of one bewitched, than out of one possessed: bicause in the bewitched, he is double; in the other single. They have a hundred such beggerlie, foolish, and frivolous notes in this behalfe.

 

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CHAPTER XXVI.

Other grosse absurdities of witchmongers in this matter of conjurations.

SURELIE I cannot see what difference or distinction the witchmongers doo put betweene the knowledge and power of God and the divell; but that they think, if they praie, or rather talke to God, till their hearts ake, he never heareth them; but that the divell dooth knowe everie thought and imagination of their minds, and both can and also will doo any thing for them. For if anie that meaneth good faith with the divell read certeine conjurations, he commeth up (they saie) at a trice. Marrie if another that hath none intent to raise him, read or pronounce the words, he will not stirre. And yet J. Bodin confesseth, that he is afraid to read such conjurations as John Wierus reciteth; least (belike) the divell would come up, and scratch him with his fowle long nailes. In which sort I woonder that the divell dealeth with none other, than witches and conjurors. I for my part have read a number of their conjurations, but never could see anie divels of theirs, except it were in a plaie. But the divell (belike) knoweth my mind; to wit, that I would be loth to come within the compasse of his clawes. But lo what reason such people have. Bodin, Bartholomeus Spineus, Sprenger, and Institor, &c: doo constantlie affirme, that witches are to be punished with more extremitie than conjurors; and sometimes with death, when the other are to be pardoned doing the same offense: bicause (say they) the witches make a league with the divell, & so doo not conjurors. Now if conjurors make no league by their owne confession, and divels indeed know not our cogitations (as I have sufficientlie prooved) then would I weet of our witchmongers the reason, (if I read the conjuration and performe the ceremonie) why the divell will not come at my call? But oh absurd credulitie! Even in this point manie wise & learned men have beene & are abused: wheras, if they would make experience, or dulie expend the cause, they might be soone resolved; specially when the whole art and circumstance is so contrarie to Gods word, as it must be false, if the other be true. So as you may understand, that the papists do not onlie by their doctrine, in bookes & sermons teach & publish conjurations, & the order thereof whereby they may induce men to bestowe, or rather cast awaie their monie upon masses and suffrages for their soules; but they make it also a parcell of their sacrament of orders (of the which number a conjuror is one) and insert manie formes of conjurations into their divine service, and not onelie into their pontificals, but into their masse bookes; yea into the verie canon of the masse.

CHAPTER XXVII.

Certaine conjurations taken out of the pontificall and out of the missall.

BUT see yet a little more of popish conjurations, and conferre them with the other. In the pontificall you shall find this conjuration, which the other conjurors use as solemnelie as they:

I conjure thee thou creature of water in the name of the fa+ther, of the so+nne, and of the Holie+ghost, that thou drive awaie the divell from the bounds of the just, that he remaine not in the darke corners of this church and altar.

You shall find in the same title, these words following, to be used at the hallowing of the churches. There must a crosse of ashes be made upon the pavement, from one end of the church to the other, one handfull broad: and one of the priests must write on the one side [259] thereof the Greeke alphabet, and on the otherside the Latin alphabet, Durandus yeeldeth this reason thereof; to wit, It representeth the union in faith of the Jewes and Gentiles. And yet well agreeing to himselfe he saith even there, that the crosse reaching from the one end to the other, signifieth that the people, which were in the head, shalbe made the taile.

¶ A conjuration written in the masse booke. Fol. I.

I conjure thee O creature of salt by God, by the God + that liveth, by the true + God, by the holie + God, which by Elizæus the prophet commanded, that thou shouldest be throwne into the water, that it thereby might be made whole and sound, that thou salt [here let the preest looke upon the salt] maist be conjured for the health of all beleevers, and that thou be to all that take thee, health both of bodie and soule; and let all phantasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also everie uncleane spirit, being conjured by him that judgeth both the quicke and the dead by fier.

Resp:

Then followeth a praier to be said, without Dominus vobiscum; but yet with Oremus; as followeth:

¶ Oremus.

Almightie and everlasting God, we humblie desire thy clemency [here let the preest looke upon the salt] that thou wouldest vouchsafe, through thy pietie, to bl+esse and sanc+tifie this creature of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and bodie; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquitie, through our Lord, Amen.

What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of masse?

This holie commixtion of the bodie and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and bodie, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord Jesus, Amen.

 

 

 

CHAPTER XXVIII.

That popish priests leave nothing unconjured, aforme of exorcisme for incense.

ALTHOUGH the papists have manie conjurations, so as neither water, nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor belles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt, nor candle, nor candle-sticke, nor beds, nor bedstaves, &c; are without their forme of conjuration: yet I will for brevitie let all passe, and end here with incense, which they doo conjure in this sort +.

I conjure thee most filthy and horrible spirit, and everie vision of our enimie, &c: that thou go and depart from out of this creature of frankincense, with all thy deceipt and wickednes, that this creature may be sanctified, and in the name of our Lord + Jesus + Christ + that all they that taste, touch, or smell the same, may receive the virtue and assistance of the Holie-ghost; so as wheresoever this incense or frankincense shall remaine, that there thou in no wise be so bold as to approch or once presume or attempt to hurt: but what uncleane spirit so ever thou be, that thou with all thy craft and subtiltie avoid and depart, being conjured by the name of God the father almightie, &c. And that wheresoever the fume or smoke thereof shall come, everie kind and sort of divels may be driven awaie, and expelled; as they were at the increase of the liver of fish, which the archangell Raphaell made, &c.

 

 

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CHAPTER XXIX.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell

THE papists you see, have their certeine generall rules and lawes, as to absteine from sinne, and to fast, as also otherwise to be cleane from all pollusions, &c: and even so likewise have the other conjurors. Some will saie that papists use divine service, and praiers; even so doo common conjurors as you see) even in the same papisticall forme, no whit swarving from theirs in aith and doctrine, nor yet in ungodlie and unreasonable kinds of petitions. Me thinks it may be a sufficient argument, to overthrow the calling up and miraculous works of spirits, that it is written; God onelie knoweth and searcheth the harts, and onelie worketh great woonders. The which argument being prosecuted to the end, can never be answered: insomuch as that divine power is required in that action. [I. Sam. 16, 7. I. Reg. 8, 39. Jere. 17, 10. Psal. 44, 21. Psal. 72, 18.]

And if it be said, that in this conjuration we speake to the spirits, and they heare us, & therefore need not know our thoughts and imaginations: I first aske them whether king Baell, or Amoimon, which are spirits reigning in the furthest regions of the east (as they saie) may heare a conjurors voice, which calleth for them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also they may be busie, and set to worke on the like affaires. Secondlie, whether those spirits be of the same power that God is, who is everiewhere, filling all places, and able to heare all men at one instant, &c. Thirdlie, whence commeth the force of such words as raise the dead, and command divels. If sound doo it, then may it be doone by a taber and a pipe, or any other instrument that hath no life. If the voice doo it, then may it be doone by any beasts or birds. If words, then a parret may doo it. If in mans words onlie, where is the force, in the first, second, or third syllable? If in syllables, then not in words. If in imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabulous.

It is written [Sap. 1. 14. Ecclesi. 9. Gen. 1.]; All the generations of the earth were healthfull and there is no poison of destruction in them. Why then doo they conjure holsome creatures; as salt, water, &c: where no divels are? God looked upon all his works, and sawe they were all good. What effect (I praie you) had the 7. sonnes of Sceva [Act. 19.]; which is the great objection of witchmongers? They would needs take upon them to conjure divels out of the possessed. But what brought they to passe? Yet that was in the time, whilest God suffered miracles commonlie to be wrought. By that you may see what conjurors can doo.

Where is such a promise to conjurors or witches, as is made in the Gospell [Mark 16.17.] to the faithfull? where it is written; In my name they shall cast out divels, speake with new toongs: if they shall drinke any deadlie thing, it shall not hurt them; they shall take awaie serpents, they shall laie hands on the sicke, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.

But as in another p]ace I have prooved, the gift thereof was but for a time, and is now ceased; neither was it ever made to papist, witch, or conjuror. They take upon them to call up and cast out divels; and to undoo with one divell, that which another divell hath doone. If one divell could cast out another, it were a kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therfore I maie the more boldlie saie even with Christ, that they have no such power. For besides him, there is no saviour, none can deliver out of his hand. Who but hee can declare, set in order, appoint, and tell what is to come? He destroieth the tokens of soothsaiers, and maketh the conjecturers fooles, &c. He declareth things to come, and so cannot witches. [Isai. 43. 11. verse. 13. cap. 44. verse. 7. verse. 25.] [261]

There is no helpe in inchanters and soothsaiers, and other such vaine sciences. For divels are cast out by the finger of God, which Matthew calleth the spirit of God, which is the mightie power of God, and not by the vertue of the bare name onelie, being spoken or pronounced: for then might everie wicked man doo it. And Simon Magus needed not then to have proffered monie to have bought the power to doo miracles and woonders:for he could speake and pronounce the name of God, as well as the apostles. Indeed they maic soone throwe out all the divels that are in frankincense, and such like creatures, wherein no divels are: but neither they, nor all their holie water can indeed cure a man possessed with a divell, either in bodie or mind; as Christ did. Naie, why doo they not cast out the divell that possesseth their owne soules? [Isai. 46. 10. cap. 47. vers. 12. 13, &c. Luke, 11. 20. Matt. 12. 28. Acts, 8. 19.]

Let me heare anie of them all speake with new toongs, let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laieng on of hands (though witches take it upon them, and witchmongers beleeve it) and then I will subscribe unto them. But if they, which repose such certeintie in the actions of witches and conjurors, would diligentlie note their deceipt, and how the scope whereat they shoote is monie (I meane not such witches as are falselie accused, but such as take upon them to give answers, &c: as mother Bungie did) they should apparentlie see the cousenage. For they are abused, as are manie beholders of jugglers, which suppose they doo miraculouslie, that which is doone by slight and subtiltie.

But in this matter of witchcrafts and conjurations, if men would rather trust their owne eies, than old wives tales and lies, I dare undertake this matter would soone be at a perfect point; as being easier to be perceived than juggling. But I must needs confesse, that it is no great marvell, though the simple be abused therein, when such lies concerning those matters are mainteined by such persons of account, and thrust into their divine service. As for example: It is written that S. Martine thrust his fingers into ones mouth that had a divell within him, and used to bite folke; and then did bid him devoure them if he could. And bicause the divell could not get out at his mouth, being stopt with S. Martins fingers, he was fame to run out at his fundament. O stinking lie!

CHAPTER XXX.

That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hipocrates his opinion herein.

AND still me thinks papists (of all others) which indeed are most credulous, and doo most mainteine the force of witches charmes, and of conjurors cousenages, should perceive and judge conjurors dooings to be void of effect. For when they see their owne stuffe, as holie water, salt, candles, &c: conjured by their holie bishop and preests; & that in the words of consecration or conjuration (for so their owne doctors terme them) they adjure the water, &c: to heale, not onelie the soules infirmitie, but also everie maladie, hurt, or ach of the bodie; and doo also command the candles, with the force of all their authoritie and power, and by the effect of all their holie words, not to consume: and yet neither soule nor bodie anie thing recover, nor the candles last one minute the longer: with what face can they defend the others miraculous workes; as though the witches and conjurors actions were more effectuall than their owne? Hippocrates being but a heathen, and not having the perfect knowledge of God, could see and perceive their cousenage and knaverie well enough, who saith; They which boast so, that they can remoove or helpe the infections of diseases, with sacrifices, conjurations, or other magicall instruments or meanes, are but needie fellowes, wanting living; and therefore referre their words to the [262] divell: bicause they would seeme to know somewhat more than the common people. It is marvell that papists doo affirme, that their holie water, crosses, or bugges words have such vertue and violence, as to drive awaie divels: so as they dare not approch to anie place or person besmeered with such stuffe; when as it appeareth in the gospell, that the divell presumed to assault and tempt Christ himselfe. For the divell indeed most ernestlie busieth himselfe to seduce the godlie: as for the wicked, he maketh reckoning and just accompt of them, as of his owne alreadie. But let us go forward in our refutation.

CHAPTER XXXI.

How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph.

THUS you see that conjurors are no small fooles. For whereas witches being poore and needie, go from doore to doore for releefe, have they never so manie todes or cats at home, or never so much hogs doong and charvill about them, or never so manie charmes in store: these conjurors (I saie) have gotten them offices in the church of Rome, wherby they have obteined authoritie & great estimation. And further, to adde credit to that art, these conjurors carrie about at this daie, bookes intituled under the names of Adam, Abel, Tobie, & Enoch; which Enoch they repute the most divine fellow in such matters. They have also among them bookes that they saie Abraham, Aaron and Salomon made. Item they have bookes of Zacharie, Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas: also of the angels, Riziel, Razael, [Raziel] and Raphael; and these doubtlesse were such bookes as were said to have beene burnt in the lesser Asia [Acts. 19.]. And for their further credit they boast, that they must be and are skilfull and learned in these arts; to wit, Ars Almadell, ars Notoria, ars Bulaphiæ ars Arthephii, ars Pomena, ars Revelationis, &c. Yea, these conjurors in corners sticke not (with Justine [lib. 16.]) to report and affirme, that Joseph, who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreames: and that those arts came from him to Moses, and finallie from Moses to them: which thing both Plinie [lib. 30. cap. 2.] and Tacitus affirme of Moses. Also Strabo in his cosmographie [lib. 16.] maketh the verie like blasphemous report. And likewise Apollonius, Molon, Possidonius, Lisimachus, and Appian terme Moses both a magician and a conjuror: whom Eusebius confuteth with manie notable arguments. For Moses differed as much from a magician, as truth from falshood, and pietie from vanitie: for in truth, he confounded all magicke, and made the world see, and the cunningest magicians of the earth confesse, that their owne dooings were but illusions, and that his miracles were wrought by the finger of God. But that the poore old witches knowledge reacheth thus farre (as Danæus affirmeth it dooth [in dialog. de sortiariis.]) is untrue: for their furthest fetches that I can comprehend, are but to fetch a pot of milke, &c: from their neighbors house, halfe a mile distant from them.

 

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CHAPTER XXXII.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof and prooved by experience.

SURELIE Nero prooved all these magicall arts to be vaine and fabulous lies, and nothing but cousenage and knaverie. He was a notable prince, having gifts of nature enow to have conceived such matters, treasure enough to have emploied in the search thereof, he made no conscience therein, he had singular conferences thereabout; he offered, and would have given halfe his kingdome to have learned those things, which he heard might be wrought by magicians; he procured all the cunning magicians in the world to come to Rome, he searched for bookes also, and all other things necessarie for a magician; and never could find anie thing in it, but cousenage and legierdemaine. At length he met with one Tiridates, the great magician, who having with him all his companions, and fellowe magicians, witches, conjurors, and couseners, invited Nero to certeine magicall bankets and exercises. Which when Nero required to learne, he (to hide his cousenage) answered that he would not, nor could not teach him, though he would have given him his kingdome. The matter of his refusall (I saie) was, least Nero should espie the cousening devises thereof. Which when Nero conceived, and sawe the same, and all the residue of that art to be vaine, lieng and ridiculous, having onelie shadowes of truth, and that their arts were onelie veneficall; he prohibited the same utterlie, and made good and strong lawes against the use and the practisers thereof: as Plinie and others doo report. It is marvell that anie man can be so much abused, as to suppose that sathan may be commanded, compelled, or tied by the power of man: as though the divell would yeeld to man, beyond nature; that will not yeeid to God his creator, according to the rules of nature. And in so much as there be (as they confesse) good angels as well as bad; I would know whie they call up the angels of hell, and not call downe the angels of heaven. But this they answer (as Agrippa saith [de vanitat. scient.].) Good angels (forsooth) doo hardlie appeare, and the other are readie at hand. Here I may not omit to tell you how Cor. Agrippa bewraieth, detecteth, and defaceth this art of conjuration, who in his youth travelled into the bottome of all these magicall sciences, and was not onelie a great conjuror and practiser thereof, but also wrote cunninglie De occulta philosophia. Howbeit, afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalfe, and discovereth the impietie and vanities of magicians, and inchanters, which boast they can doo miracles: which action is now ceased (saith he) and assigneth them a place with Jannes and Jambres, affirming that this art teacheth nothing but vaine toies for a shew. Carolus Gallus also saith; I have tried oftentimes, by the witches and conjurors themselves, that their arts (especiallie those which doo consist of charmes, impossibilities, conjurations, and witchcrafts, whereof they were woont to boast) to be meere foolishnes, doting lies, and dreames. I for my part can saie as much, but that I delight not to alledge mine owne proofes and authorities; for that mine adversaries will saie they are parciall, and not indifferent.

 

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CHAPTER XXXIII.

Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein.

IT is affirmed by sundrie authors, that Salomon was the first inventor of those conjurations; and thereof Josephus is the first reporter, who in his fift booke De Judæorum antiquitatibus, cap. 22. rehearseth soberlie this stone following; which Polydore Virgil, and manie other repeat verbatim, in this wise, and seeme to credit the fable, whereof there is skant a true word.

Salomon was the greatest philosopher, and did philosophic about all things, and had the full and perfect knowlege of all their proprieties: but he had that gift given from above to him, for the profit and health of mankind: which is effectuall against divels. He made also inchantments, wherewith diseases are driven awaie; and left diverse maners of conjurations written, whereunto the divels giving place are so driven awaie, that they never returne. And this kind of healing is very common among my countrimen: for I sawe a neighbour of mine, one Eleazer, that in the presence of Vespasian and his sonnes, and the rest of the souldiers, cured many that were possessed with spirits. The maner and order of his cure was this. He did put unto the nose of the possessed a ring, under the scale wherof was inclosed a kind of roote, whose verture Salomon declared, and the savour thereof drewe the divell out at his nose; so as downe fell the man, and then Eleazer conjured the divell to depart, & to return no more to him. In the meane time he made mention of Salomon, reciting incantations of Salomons owne making. And then Eleazer being willing to shew to standers by his cunning, and the wonderfull efficacie of his art, did set not faire from thence, a pot or basen full of water, & commanded the divell that went out of the man, that by the overthrowing thereof, he would give a signe to the beholders, that he had utterlie forsaken and leaft the man. Which thing being doone, none there doubted how great Salomons knowledge and wisedome was. Wherin a jugling knacke was produced, to confirme a cogging cast of knaverie or cousenage.

Another stone of Salomons conjuration I find cited in the sixt lesson, read in the church of Rome upon S. Margarets daie, far more ridiculous than this. Also Peter Lombard maister of the sentences, and Gratian his brother, the compiler of the golden decrees; and Durandus in his Rationale divinorum, doo all soberlie affirme Salomons cunning in this behalfe; and speciallie this tale; to wit, that Salomon inclosed certeine thousand divels in a brasen bowle, and left it in a deepe hole or lake, so as afterwards the Babylonians found it, and supposing there had beene gold or silver therein, brake it, and out flew all the divels, &c. And that this fable is of credit, you shall perceive, in that it is thought woorthie to be read in the Romish church as parcell of their divine service [Lect. 5. & 6.]. Looke in the lessons of S. Margarets daie the virgine, and you shall find these words verbatim: which I the rather recite, bicause it serveth me for divers turnes; to wit, for Salomons conjurations, for the tale of the brasen vessell, and for the popes conjurations, which extended both to faith and doctrine, and to shew of what credit their religion is, that so shamefullie is stained with lies and fables.

 

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CHAPTER XXXIV.

Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie, translated into Enghsh word for word.

HOLIE Margaret required of GOD, that she might have a conflict face to face with hir secret enimie the divell; and rising from praier, she sawe a terrible dragon, that would have devoured hir, but she made the signe of the crosse, and the dragon burst in the middest.

Afterwards, she sawe another man sitting like a Niger, having his hands bound fast to his knees, she taking him by the haire of the head, threw him to the ground, and set hir foote on his head; and hir praiers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was scene in heaven, with a doove sitting thereon, who said; Blessed art thou O Margaret, the gates of paradise attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The divell said; Take awaie thy foote from my head, that I may be able to speake, and tell thee: which being done, the divell said, I am Veltis, one of them whome Salomon shut in the brasen vessell, and the Babylonians comming, and supposing there had beene gold therein, brake the vessell, and then we flew out: ever since lieng in wait to annoie the just. But seeing I have recited a part of hir storie, you shall also have the end therof: for at the time of hir execution this was hir praier following.

Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sinnes: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honor of me, or ministreth unto me anie candles of his just labour, let him obteine whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the danger thereof.

Hir praier ended, there were manic great thunderclaps, and a doove came downe from heaven, saieng; Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee; therefore come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off hir head: to whome she said; Except thou doo it, thou canst have no part with me, and then lo he did it, &c. But sithens I have beene, and must be tedious, I thought good to refresh my reader with a lamentable storie, depending upon the matter precedent, reported by manic grave authors, word for word, in maner and forme following.

CHAPTER XXXV.

A delicate storie of a Lombard, who by S. Margarets example would needs fight with a reall divell.

THERE was (after a sermon made, wherein this storie of S. Margaret was recited, for in such stuffe consisted not onelie their service, but also their sermons in the blind time of poperie:) there was (I saie) a certeine yoong man, being a Lombard, whose simplicitie was such, as he had no respect unto the commoditie of worldlie things, but did altogither affect the salvation of his soule, who hearing how great S. Margarets triumph was, began to consider with himselfe, how full of slights the divell was. And among other things thus he [266] said; Oh that God would suffer, that the divell might fight with me hand to hand in visible forme! I would then surelie in like maner overthrow him, and would fight with him till I had the victorie. And therefore about the twelfe houre he went out of the towne, and finding a convenient place where to praie, secretlie kneeling on his knees, he praied among other things, that God would suffer the divell to appeare unto him in visible forme, that according to the example of S. Margaret, he might overcome him in battell. And as he was in the middest of his praiers, there came into that place a woman with a hooke in hir hand, to gather certeine hearbs which grew there, who was dumme borne. And when she came into the place, and saw the yoong man among the hearbs on his knees, she was afraid, and waxed pale, and going backe, she rored in such sort, as hir voice could not be understood, and with hir head and fists made threatning signes unto him. The yoong man seeing such an ilfavoured fowle queane, that was for age decrepit and full of wrinkles, with a long bodie, leane of face, pale of colour, with ragged cloathes, crieng verie lowd, and having a voice not understandable, threatning him with the hooke which she carried in hir hand, he thought surelie she had beene no woman, but a divell appearing unto him in the shape of a woman, and thought God had heard his praiers. For the which causes he fell upon hir lustilie, and at length threw hir downe to the ground, saieng; Art thou come thou curssed divell, art thou come? No no, thou shalt not overthrow me in visible fight, whome thou hast often overcome in invisible temptation.

And as he spake these words, he caught hir by the haire, and drew hir about, beating hir sometimes with his hands, sometimes with his heeles, and sometimes with the hooke so long, and wounded hir so sore, that he left hir a dieng. At the noise whereof manie people came running unto them, and seeing what was doone, they apprehended the yoong man, and thrust him into a vile prison. S. Vincent by vertue of his holines understanding all this matter, caused the bodie that seemed dead to be brought unto him, and thereupon (according to his maner) he laid his hand upon hir, who immediatlie revived, and he called one of his chaplines to heare hir confession. But they that were present said to the man of God, that it were altogether in vaine so to doo, for that she had beene from hir nativitie dumbe, and could neither heare nor understand the priest, neither could in words confesse hir sinnes. Notwithstanding, S. Vincent bad the priest heare hir confession, affirming that she should verie distinctlie speake all things unto him. And therfore, whatsoever the man of God commanded, the priest did confidentlie accomplish and obeie: and as soone as the priest approched unto hir, to heare hir confession, she, whome all Cathalonia knew to be dumbe borne, spake, and confessed hir selfe, pronouncing everie word as distinctue, as though she had never beene dumbe. After hir confession she required the eucharist and extreame unction to be ministred unto hir, and at length she commended hir selfe to God; and in the presence of all that came to see that miracle, she spake as long as she had anie breath in hir bodie. The yoong man that killed hir being saved from the gallowes by S. Vincents meanes, and at his intercession, departed home into Italie. This stone last rehearsed is found in Speculo exemplorum, and repeated also by Robert Garocul: bishop of Aquinas, and manie others, and preached publikelie in the church of Rome.

CHAPTER XXXVI.

The storie of Saint Margaret prooved to be both ridiculous and impious in everie point.

FIRST, that the storie of S. Margaret is a fable, may be prooved by the incredible, impossible, foolish, impious, and blasphemous matters conteined therein, and by the ridiculous circumstance thereof. Though it were cruellie doone of hir to beat the divell, when his hands were bound; yet it was [267] courteouslie doone of hir, to pull awaie hir foot at his desire. He could not speake so long as she troad on his head, and yet he said; Tread off, that I may tell you what I am. She sawe the heavens open, and yet she was in a close prison. But hir sight was verie cleare, that could see a little dove sitting upon a crosse so farre off. For heaven is higher than the sunne; and the sunne, when it is neerest to us, is 3966000. miles from us. And she had a good paire of eares, that could heare a dove speake so farre off. And she had good lucke, that S. Peter, who (they saie) is porter, or else the pope, who hath more dooings than Peter, had such leisure as to staie the gates so on for hir. Salomon provided no good place, neither tooke good order with his brasen bowle. I marvell how they escaped that let out the divels. It is marvell also they melted it not with their breath long before: for the divels carrie hell and hell fier about with them alwaies; in so much as (they saie) they leave ashes evermore where they stand. Surelie she made in hir praier an unreasonable request. But the date of hir patent is out: for I beleeve that whosoever at this daie shall burne a pound of good candle before hir, shall be never the better, but three pence the worsse. But now we may find in S. Margarets life, who it is that is Christes wife: whereby we are so much wiser than we were before. But looke in the life of S. Katharine, in the golden legend, and you shall find that he was also married to S. Katharine, and that our ladie made the marriage, &c. An excellent authoritie for bigamie. Here I will also cite other of their notable stories, or miracles of authoritie, and so leave shaming of them, or rather troubling you the readers thereof. Neither would I have written these fables, but that they are authentike among the papists, and that we that are protestants may be satisfied, as well of conjurors and witches miracles, as of the others: for the one is as grosse as the other.

CHAPTER XXXVII.

A pleasant miracle wrought by a popish preest.

WHAT time the Waldenses heresies beganne to spring, certeine wicked men, being upheld and mainteined by diabolicall vertue, shewed certeine signes and woonders, wherby they strengthened and confirmed their heresies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certeine catholike preest seeing the same, and knowing that true signes could not be joined with false doctrine, brought the bodie of our Lord, with the pix, to the water, where they shewed their power and vertue to the people, and said in the hearing of all that were present:

I conjure thee O divell, by him, whom I carrie in my hands, that thou exercise not these great visions and phantasies by these men, to the drowning of this people.

Notwithstanding these words, when they walked still on the water, as they did before, the preest in a rage threw the bodie of our Lord, with the pix into the river, and by and by, so soone as the sacrament touched the element, the phantasie gave place to the veritie; and they being prooved and made false, did sinke like lead to the bottome, and were drowned; the pix with the sacrament immediatlie was taken awaie by an angell. The preest seeing all these things, was verie glad of the miracle, but for the losse of the sacrament he was verie pensive, passing awaie the whole night in teares and moorning: in the morning he found the pix with the sacrament upon the altar.

 

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CHAPTER XXXVIII.

The former miracle confuted, with a strange storie of saint Lucie.

HOW glad Sir John was now it were follie for me to saie. How would he have plagued the divell, that threw his god in the river to be drowned? But if other had had no more power to destroie the Waldenses with sword and fier, than this preest had to drowne them with his conjuring boxe & cousening sacraments, there should have beene many a life saved. But I may not omit one fable, which is of authoritie, wherein though there be no conjuration expressed, yet I warrant you there was cousenage both in the dooing and telling thereof.  You shall read in the lesson on saint Lucies daie, that she being condemned, could not be remooved from the place with a teeme of oxen, neither could any fier burne hir, insomuch as one was faine to cut off hir head with a sword, and yet she could speake afterwards as long as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of Nider, of a witch that could not be burned, till a scroll was taken awaie from where she hid it, betwixt hir skin and flesh.

CHAPTER XXXIX.

Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof

MANIE thorough melancholic doo imagine, that they see or heare visions, spirits, ghosts, strange noises, &c: as I have alreadie prooved before, at large. Manie againe thorough feare proceeding from a cowardlie nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of spirits, and bugs, &c. Some through imperfection of sight also are afraid of their owne shadowes, and (as Aristotle saith) see themselves sometimes as it were in a glasse. And some through weakenesse of bodie have such unperfect imaginations. Droonken men also sometimes suppose they see trees walke, &c: according to that which Salomon saith to the droonkards; Thine eies shall see strange visions, and mervellous appearances.

In all ages moonks and preests have abused and bewitched the world with counterfet visions; which proceeded through idlenes, and restraint of marriage, wherby they grew hot and lecherous, and therefore devised such meanes to compasse and obteine their loves. And the simple people being then so superstitious, would never seeme to mistrust, that such holie men would make them cuckholds, but forsooke their beds in that case, and gave roome to the cleargie. Item, little children have beene so scared with their mothers maids, that they could never after endure to be in the darke alone, for feare of bugs. Manie are deceived by glasses through art perspective. Manie hearkening unto false reports, conceive and beleeve that which is nothing so. Manie give credit to that which they read in authors. But how manie stories and bookes are written of walking spirits and soules of men, contrarie to the word of God; a reasonable volume cannot conteine. How common an opinion was it among the papists, that all soules walked on the earth, after they departed from their bodies? In so much as it was in the time of poperie a usuall matter, to desire sicke people in their death beds, to appeare to them after their death, and to reveale their estate. The fathers and ancient doctors of the church were too credulous herein, [269] &c. Therefore no mervell, though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send downe visible angels and appearances to men; but now he dooth not so. Through ignorance of late in religion, it was thought, that everie churchyard swarmed with soules and spirits: but now the word of God being more free, open, and knowne, those conceipts and illusions are made more manifest and apparent, &c.

The doctors, councels, and popes, which (they saie) cannot erre, have confirmed the walking, appearing, & raising of soules. But where find they in the scriptures anie such doctrine? And who certified them, that those appearances were true? Trulie all they cannot bring to passe, that the lies which have beene spread abroad herein, should now beginne to be true, though the pope himselfe subscribe, seale, and sweare thereunto never so much. Where are the soules that swarmed in times past? Where are the spirits? Who heareth their noises? Who seeth their visions? Where are the soules that made such mone for trentals, whereby to be eased of the paines in purgatorie? Are they all gone into Italie, bicause masses are growne deere here in England? Marke well this illusion, and see how contrarie it is unto the word of God. Consider how all papists beleeve this illusion to be true, and how all protestants are driven to saie it is and was popish illusion. Where be the spirits that wandered to have buriall for their bodies? For manie of those walking soules went about that busines. Doo you not thinke, that the papists shew not themselves godlie divines, to preach and teach the people such doctrine; and to insert into their divine service such fables as are read in the Romish church, all scripture giving place thereto for the time? You shall see in the lessons read there upon S. Stevens daie, that Gamaliel Nichodemus his kinsman, and Abdias his sonne, with his freend S. Steven, appeared to a certeine preest, called Sir Lucian, requesting him to remove their bodies, and to burie them in some better place (for they had lien from the time of their death, untill then, being in the reigne of Honorius the emperor; to wit, foure hundred yeeres buried in the field of Gamaliel, who in that respect said to Sir Lucian; Non mei solummodo causa solicitus sum, sed potius pro illis qui mecum sunt; that is, I am not onlie carefull for my selfe, but cheefelie for those my friends that are with me. Whereby the whole course may be perceived to be a false practise, and a counterfet vision, or rather a lewd invention. For in heaven mens soules remaine not in sorow and care; neither studie they there how to compasse and get a worshipfull buriall here in earth. If they did, they would not have foreslowed it so long. Now therefore let us not suffer our selves to be abused anie longer, either with conjuring preests, or melancholicall witches; but be thankfull to God that hath delivered us from such blindness and error.

CHAPTER XL.

Cardanus opinion of strange noises, how counterfit visions grow to be credited, of popish appeerances, of pope Boniface.

CARDANUS speaking of noises, among other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among dishes; it may be a counterfet or a theefe indeed, or the fault may be in your eares. I could recite a great number of tales, how men have even forsaken their houses, bicause of such apparitions and noises: and all bath beene by meere and ranke knaverie. And wheresoever you shall heare, that there is in the night season such rumbling and fearefull noises, be you well assured that it is flat knaverie, performed by some that seemeth most to complaine, and is least mistrusted. And hereof there is a verie art, which for some respects I will not discover. The divell seeketh dailie as well as nightlie whome he may devoure, [270] and can doo his feats as well by daie as by night, or else he is a yoong divell, and a verie bungler. But of all other couseners, these conjurors are in the highest degree, and are most worthie of death for their blasphemous impietie. But that these popish visions and conjurations used as well by papists, as by the popes themselves, were meere cousenages; and that the tales of the popes recited by Bruno and Platina, of their magicall devises, were but plaine cousenages and knaveries, may appeare by the historic of Bonifacius the eight, who used this kind of inchantment, to get away the popedome from his predecessor Coelestinus. He counterfetted a voice through a cane reed, as though it had come from heaven, persuading him to yeeld up his authoritie of popeship, and to institute therein one Bonifacius, a worthier man: otherwise he threatened him with damnation. And therfore the foole yedded it up accordinglie, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived like a woolfe, and died like a dog.

There be innumerable examples of such visions, which when they are not detected, go for true stories: and therefore when it is answered that some are true tales and some are false, untill they be able to shew foorth before your eies one matter of truth, you may replie upon them with this distinction; to wit: visions tried are false visions, undecided and untried are true.

CHAPTER XLI.

Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &c.

ALAS! how manie naturall things are there so strange, as to manie seeme miraculous; and how manic counterfet matters are there, that to the simple seeme yet more wonderfull? Cardane* telleth of one Gomensis, who comming late to a rivers side, not knowing where to passe over, cried out alowd for some bodie to shew him the foord: who hearing an eccho to answer according to his last word, supposing it to be a man that answered him and informed him of the waie, he passed through the river, even there where was a deepe whirlepoole, so as he hardlie escaped with his life; and told his freends, that the divell had almost persuaded him to drowne himselfe. And in some places these noises of eccho are farre more strange than other, speciallie at Ticinum in Italie, in the great hall, where it rendereth sundrie and manifold noises or voices, which seeme to end so lamentablie, as it were a man that laie a dieng; so as few can be persuaded that it is the eccho, but a spirit that answereth.

The noise at Winchester was said to be a verie miracle, and much wondering was there at it, about the yeare 1569. though indeed a meere naturall noise ingendered of the wind, the concavitie of the place, and other instrumentall matters helping the sound to seeme strange to the hearers; speciallie to such as would adde new reports to the augmentation of the woonder.

CHAPTER XLII.

Of Theurgie, with a confutation thereof a letter sent to me concerning these matters.

THERE is yet another art professed by these consening conjurors, which some fond divines affirme to be more honest and lawfull than necromancie, which is called Theurgie; wherein they worke by good angels. Howbeit, their ceremonies are altogether papisticall and superstitious, consisting in cleanlines [271] partlie of the mind, partlie of the bodie, and partlie of things about and belonging to the bodie; as in the skinne, in the apparell, in the house, in the vessell and houshold stuffe, in oblations and sacrifices; the cleanlines whereof they saie, dooth dispose men to the contemplation of heavenlie things. They cite these words of Esaie for their authoritie; to wit: Wash your selves and be cleane, &c. In so much as I have knowne diverse superstitious persons of good account, which usuallie washed all their apparell upon conceits ridiculouslie. For uncleanlinesse (they say) corrupteth the aire, infecteth man, and chaseth awaie deane spirits. Hereunto belongeth the art of Almadel, the art of Paule [Ars Paulina], the art of Revelations, and the art Notarie [Ars Notoria]. But (as Agrippa saith) the more divine these arts seeme to the ignorant, the more damnable they be. But their false assertions, their presumptions to worke miracles, their characters, their strange names, their diffuse phrases, their counterfet holines, their popish ceremonies, their foolish words mingled with impietie, their barbarous and unlearned order of construction, their shameles practises, their paltrie stuffe, their secret dealing, their beggerlie life, their bargaining with fooles, their cousening of the simple, their scope and drift for monie dooth bewraie all their art to be counterfet cousenage. And the more throughlie to satisfie you herein, I thought good in this place to insert a letter, upon occasion sent unto me, by one which at this resent time lieth as a prisoner condemned for this verie matter in the kings bench, and reprived by hir majesties mercie, through the good mediation of a most noble and vertuous personage, whose honorable and godlie disposition at this time I will forbeare to commend as I ought. The person truelie that wrote this letter seemeth unto me a good bodie, well reformed, and penitent, not expecting anie gaines at my hands, but rather fearing to speake that which he knoweth further in this matter, least displeasure might ensue and follow.

* Hieronymi Cardanus, De Subtilitate, 18.

The copie of a letter sent unto me R. S. by T. E.

Maister of art, and practiser both of physicke, and also in times past, of certeine vaine sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits.

MAISTER R. SCOT, according to your request, I have drawne out certeine abuses worth the noting, touching the worke you have in hand; things which I my selfe have seene within these xxvi. yeares, among those which were counted famous and skilfull in those sciences. And bicause the whole discourse cannot be set downe, without nominating certeine persons, of whom some are dead & some living, whose freends remaine yet of great credit in respect therof I knowing that mine enimies doo alreadie in number exceed my freends; I have considered with my selfe, that it is better for me to staie my hand, than to commit that to the world, which may increase my miserie more than releeve the same. Notwithstanding, bicause I am noted above a great manie others to have had some dealings in those vaine arts and wicked practises; I am therefore to signifie unto you, and I speake it in the presence of God, that among all those famous and noted practisers, that I have beene conversant withall these xxvi. yeares, I could never see anie matter of truth to be doone in those wicked sciences, but onelie meere cousenings and illusions. And they, whome I thought to be most skilfull therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great losse and hinderance, and could never at anie time see anie one truth, or sparkle of truth therein. Yet at this present I stand worthilie condemned for the same; for that, contrarie to my princes lawes, and the lawe of God, and also to mine owne conscience, I did spend my time in such vaine and wicked studies and practises: being made and remaining a spectacle for all others to receive warning by. The Lord grant I may be the last (I speake it from my hart) and I wish it, not onlie in my native coutrie, but also through the whole face of the earth, speciallie among Christians. For mine owne part I lament my time lost, & have repented me five years past: at which time I sawe a booke, [272] written in the old Saxon toong, by one Sir John Malborne a divine of Oxenford, three hundred yeares past: wherein he openeth all the illusions & inventions of those arts and sciences: a thing most worthie the noting. I left the booke with the parson of Slangham in Sussex, where if you send for it in my name, you may have it. You shall thinke your labour well bestowed, and it shall greatlie further the good enterprise you have in hand: and there shall you see the whole science throughlie discussed, and all their illusions and cousenages deciphered at large. Thus craving pardon at your hands for that I promised you, being verie fearefull, doubtfull, and loth to set my hand or name under any thing that may be offensive to the world, or hurtfull to my selfe, considering my case, except I had the better warrant from my L. of Leicester, who is my verie good Lord, and by whome next under God (hir Majestie onelie excepted) I have beene preserved; and therefore loth to doo any thing that may offend his Lordships eares. And so I leave your Worship to the Lords keeping, who bring you and all your actions to good end and purpose, to Gods glorie, and to the profit of all Christians. From the bench this 8. of March, 1582. Your Worships poore and desolate friend and servant, T. E.

I sent for this booke of purpose, to the parson of Slangham, and procured his best friends, men of great worship and credit, to deale with him, that I might borrowe it for a time. But such is his follie and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being knight of the shire would have given his word for the restitution of the same safe and sound.

The conclusion therefore shall be this, whatsoever heeretofore hath gone for currant, touching all these fallible arts, whereof hitherto I have written in ample sort, he now counted counterfet, and therefore not to be allowed no not by common sense, much lesse by reason, which should sift such cloked and pretended practises, turmng them out of their rags and patched clowts, that they may appeere discovered, and shew themselves in their nakednesse. Which will be the end of everie secret intent, privie purpose, hidden practise, and close devise, have they never such shrowds and shelters for the time: and be they with never so much cautelousnesse and subtill circumspection clouded and shadowed, yet will they at length be manifestlie detected by the light, according to that old rimed verse:

Quicquid nix celat, solis calor omne revelat:

 

What thing soever snowe dooth hide,

Heat of the sunne dooth make it spide.

And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substance and groundworke of truth it selfe, saieng; Nihil est tam occultum quod non sit detegendum, Nothing is so secret, but it shall be knowne and revealed. [Matt. 10, 26. Mark 4, 22. Luke. 8, 17.]

 

 

 

 

 

 

 

[130v]

Finitis igitur oracionibus taliter invocabis.               With the orations thus finished, invoke them in the following manner.

The following section is not found in MS R, and is taken from Sl. 3854, fol. 130v ff.

Translation by JHP, © copyright 2010.

 

 

 

Invocacio angelorum.

{O} vos angeli potentes, Saturni, Iovis, Martis, Solis, veneris, Mercurii, Lune. boel, cafziel, micrathon, satquiel, raphael, Paamchociel, Asassaiel, samael, satiel, yturaiel, amyabiel, raphael, caphael, dardiel, huratehaphel, anael, raquiel, salguyel, michael, Miel, sariapiel, gabriel, Michael, gamyel, athithael, potentes in celis, nubibus et abissis. Hic erigat signum dei manu aperta versus celum dicens.

Ecce formacionem seculi. spiritus autem spiritum vocat. Amor dei nos coniungat, sua potencia nos dirigat, sua misericordia nos coniunctos misericorditer nos custodiat. // Vos igitur nomine illius dei vivi et veri qui vos et me verbo creavit, cuius nomina sunt tremenda que sunt 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, Quoniam magnus altissimus sanctissimus excellentissimus potentissimus, fortis, iustus, [col. 2] pius, clemens, dulcis, adiutor, protector, defensor, largitor, misericors, cuius potencia ineffabilis, cuius substancia indivisibilis, sciencia inestimabilis, veritas incommutabilis, misericordia incommensurabilis, essencia incorruptibilis. Cuius gloriose gracie pleni sunt celi et terra. Cuius forti potencie genuflectuntur omnia celestia terrestria et infernalia vos invoco humiliter et deposco ut vos infra circulos hic circumscriptos descendere dignemini apparentes in forma benivola, de omnibus quesitis michi veritatem respondentes. Per virtutem illius vobis precipio cuius nomine signatur. Amen.                 Invocation of the angels.

O you mighty angels of Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon:1 Boel, Cafziel, Micrathon, [Saterquiel,] Satquiel, Raphael, Paamchociel, Asassaiel, Samael, Satiel, Yturaiel, Amabiel, Raphael, Caphael, Dardiel, Hurathaphel, Anael, Raquiel, Salguyel, Michael, Miel, Sarapiel, Gabriel, Michael, Samyel, Athithael, mighty in heaven, iin the clouds, and in the abyss.

Here, with an open hand, raise the Seal of God towards heaven, saying:

Behold the design of the world. Whereupon the Spirit calls the spirit. May the love of God join us, may his power direct us, may his mercy mercifully guard our union. You therefore, through the name of that living and true God who created you and me with the word, whose names are terrible, which are 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, Because the great, most high, most holy, most distinguished, most powerful, strong, just, blessed, merciful, sweet, helper, protector, defender, generous giver, merciful, whose power is indescribable, whose nature is indivisible, whose knowledge is priceless, whose truth is unchangeable, whose mercy is immeasurable, whose essence is incorruptible, of whose glorious grace the heavens and earth are full,2 before whose mighty power all the heavens, lands, and infernal realms kneel, I humbly invoke and beseech you, that you may condescend to come down and appear here before this circle in a perceptible and agreeable form, to answer truly all my questions. I order you through the virtue of that one, whose name is marked. Amen.

1. See CV ff: Boel, Cafziel, Michrathon, [Satquiel or *Saterquiel]: angels/spirits of the air of Saturn; Satquiel, Raphael, Paamchociel, Asassaiel: angels/spirits of the air of Jupiter; Samael, Satiel, Yturaiel, Amabiel: angels/spirits of the air of Mars; Raphael, Caphael, Dardiel, Hurathaphel: angels/spirits of the air of the Sun; Anael, Raquiel, Salguyel: angels/spirits of the air of Venus; Michael, Miel, Sarapiel: angels/spirits of the air of Mercury; Gabriel, Michael, Samyel, Athithael: angels/spirits of the air of the Moon.

 

2. From the Sanctus prayer, adapted from Isaiah 6:3.

 

 

Sigillum et ligacio.

{V}os igitur sanctissimos angelos peticionibus meis obedire sigillo deposco, invoco et eciam coniuro, sigillo sanctorum nominum dei, quo Dominus humane creature servire sigillavit, dicere et facere que licita sunt et honesta. ya, ya, ya, laaaa, Adonay, sabaoth, heloy, genouem, mesquerpon, usye, Achedion, Zebedio, greba. Cum istis et per ista sacratissima [nomina] iterum ad concordiam vos appello vos meis peticionibus obedire et coniuro atque virtute dei precipio ut vos meo placati munusculo prompti michi in omnibus locis honestis obedire super sedem samaym hic infra circulos hic circumscriptos a saturninis, iovinis, martialibus, solaribus, venereis, mercurialibus lunaribus speris descendere dignemini que sunt ista. bacalgar, totalg, yfarselogon, alchedion, meremieca, ureleguyger, ioath, somongargmas, iohena. Obedite ergo Zebedeie qui vos salomoni et tribubus Israel sibi fidelibus ad laudem et honorem sui sancti nominis sabaoth quod est exercitus angelorum in honestis et licitis obedire precepit. Et vobis super hoc et ad hoc nomine suo me munitum optime represento, quoniam misericors est, non ex nostris meritis, set ex sue gracia largitatis.            Seal and binding.

Therefore, O most sacred angels, I seal, beseech, invoke, and also conjure you to obey my petitions, through the sigil of the sacred names of God, which the Lord sealed to serve human creatures, which are lawful and honourable to say and to make. Ya, Ya, Ya, Laaaa, Adonay, Sabaoth, Heloy, Genouem, Merquerpon, Usye, Achedion, Zebedio, Greba. With those same and through those same most sacred [names] I again call you to union, to obey my petitions, and I conjure and with the virtue of God I order, that you will be appeased with the small present which I have presented, to obey me in all honest places over the seat of Samaym here below the circles here circumscribed, to deign to descend from the Saturnian, Jovian, Martial, Solar, Venusian, Mercurial, and Lunar spheres, which are these: Bacalgar, Totalg, Yfarselogon, Alchedion, Meremieca, Ureleguyger, Ioath, Somongargmas, Iohena. Obey therefore Zebedei,3 whereby you commanded Solomon, and the tribes of Israel who were loyal to him, to honestly and lawfully obey, for the praise and honor of his holy name Sabaoth, which is “the army of angels,” and with his name, which I accurately set forth, protecting me, because he is merciful, not because of our merits, but because of the abundance of his grace.

  1. Zebedei: This name also appears in the list of names of God at the beginning of this paragraph, and in the magic circle. The sense seems to be that this is the name of God which Solomon invoked to command the loyalty of the people of Israel. Hebrew “Gift of God”. Also the name of various biblical personalities. In CXIV the spirits are exhorted to “obey as Zebedie ordered his subjects to obey,” but this doesn’t seem to match any biblical incident.

Nomine igitur ipsius vos, N, placatos sub hiis sanctis nominibus iterum appello, legemoth, gonathaym, maloth, phoston, hemonege, anephene<s>ton, stobr, otheos, tutheon, thereis, chatheon, agla. In hiis igitur perfeccione sigilli quamvis vos sciencia vestra cum humilitate preceptis [precepit] obedire creatoris, tamen ego, N, filius N, pollutus viciorum meorum contagio vestrum amittere timeo [131r] iuvamentum, humilitatis tamen indutus cilicio obedire peticionibus meis vos deprecor et invoco. // Set virtute creatoris eterni ferens insignium vos nomine illius summi creatoris obedire michi famulo suo precipio et coniuro ut sitis meis in omnibus licitis et honestis peticionibus obedire parati.       With his name therefore I again appeal to you N, placated by these sacred names: Legemoth, Gonathaym, Maloth, Yhoston, Hemonege, Anepheneton, Stobr, Otheos, Tutheon, Thereis, Chatheon, Agla. In these (names) therefore, with the perfection of the sigil, although your knowledge [teaches] you to obey the commandments of the Creator with humility, nevertheless I N. son of N., …………. ………..

Finit ligacio. Incipit coniuracio.

{V}os igitur sanctos angelos me vestris imponens officiis quamvis humilitatis ac paciencie vestre indutus cilicio qui sicut filius altissimi creatoris. In nomine illius qui loke, henaf, hese, moysi nominavit quamvis sub meo nomine sublimitatis imperium non valeam deprecare, humiliter deprecor obedienter precipio per iustum Ombonar, per verum stimulamathon, per sanctum orion, per sanctissimum eryon, per magnum noyygl, per festinantem pep, et per alia dei nomina pura que propter sue celsitudinis magnitudinem nulla deberet nisi concederetur a domino humanitas nominare que sunt 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79. Quatinus a saturninis iovinis marcialibus, solaribus uenereis mercurialibus lunaribus [speris] descendere dignemini.                End of the binding. Beginning of the conjuration.

{O} vos angeli benignissimi potentissimi ac fideles bohel, cafziel et ceteri, qui obediencie ac humilitatis vinculo gubernamen celorum cum omnibus subditis eorundem recipere a domino meruistis, quibus omnis sciencia revelatur. Quibus data est potestas plenaria terreas cum infernalibus subiugare creaturas, nocere vel iuvare quoniam dominus in omnibus fideles humiles ac cum paciencia iustos a vestra creacione primaria vos cognovit. Ego enim licet immeritus tamen vestram implorando graciam humiliter vos deprecor et invoco ut meis prompti peticionibus in forma benivola atque meo placati munusculo prompti michi in omnibus licitis et honestis obedire super sedem samaym hic infra circulos hic circumscriptos a saturninis iovinis et ceteris speris descendere dignemini. // Et ad hoc igitur nomine vivi et veri dei qui vobis graciam tribuit non peccandi vos invoco [col. 2] atque potenter impero per eius sacra nomina que sunt ista [80], 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99. Obedite ergo zebedeie et michi nomine ipsius. Invoco vos potestates celorum et invocando coniuro per ab, per gap, per abx, per abra, per abraca, per gebra, per abracala, per abracasap, per abracaleus, per zargon, per abrion, per eleyon, per sargion. Vos igitur potentes angeli invoco et invocando coniuro superne maiestatis imperii potentes potenter imparo per eum qui dixit et factum est cui omnes excercitus Angelorum celestium terrestrium et infernorum subduntur et obediunt. Et per nomen eius ineffabile tetragramaton quod in fronte tulit aaron quod angelice dicitur agla, hebraice heloy arabice Iaym, grece theos, quod deus latine vocatur, quo audito omnes exercitus celestes terrestres et infernales tremunt et colunt, et per ista que sunt rethala, rabam, capthalee (?), durhulo, archyma, rabur, quatinus a saturninis iovinis marcialibus, solaribus, venereis, mercurialibus, lunaribus speris omni occasione et malivolencia cessante in forma benivola atque meo placati munusculo michi in omnibus licitis et honestis obedire parati super sedem samaym hic infra circulos hic circumscriptos descendere dignemini per virtutem humilitatis quam nunc vobis offero. Hic debet crucifigi in terra clausis oculis dicens. Et in virtute vivi et veri dei qui vos in iusticia et in equitate in sempiterno permanere concessit, cui sit gloria laus et honor atque victoria per infinita secula seculorum amen. boel, cafziel, macrathon [*micrathon], <saterquiel,> satquiel, raphael, paamcociel, asassaiel, samael, sathiel [sachiel?], yturaiel, amiabil [*amabiel], raphael, caphael, dardiel, hurathaphel, anael, raquiel, salguyel, michael, myel, saripiel [*sarapiel], gabriel, mychael, samyel, athithael. Venite venite venite letantes vestro obedire creatori et michi nomine ipsius coniurati per nomen suum excellentissimum quod super capud meum vobis omnibus ostendo. Hic ponat manum inversam super capud suum et eis signum ostendat. Et immediate cum taliter ter invocaveris tedar (?) si non prima vice venerint vel 2a. Audies [131v] quasi fulgur descendens de celo et erit color eorum nitidissimus set non debent alloqui nec aspici donec ipsi primo loquantur. Qui dicent amice quid petis. Tunc dicat, pacem et amiciciam vestram. Et si recte mundatus fueris immediate concedent et dicent, surge et respice graciam virtutis dei, pete et complebitur tibi, quia te misericordia domini visitavit. tunc pete quod volueris et habebis.

{Q}uocienscumque aliquid de 27 predictis capitulis volueris ut iam predictum est voca hos angelos celestes sanctos mundum et totam naturam regentes in racione amantis et desiderantis deum gloriosum. Et quando venerint et te interogaverint. Quid vis, postquam responderis, pacem et amiciciam vestram petas illud de 27, quod in oracionibus mundacionis petivisti cognicionem celorum, si hanc quesivisti vel mutacionem diei in noctem et e contrario, si hoc petisti, vel consecracionem libri si hanc voluisti, vel utramque simul si de tanto fueris una operacione dignus. Et sic quodlibet de 27, dante domino facere quibis. Quod ipse nobis concedat. Qui vivit et regnat per infinita secula seculorum amen. The placating.

O you, most kind angels, most powerful and faithful, Bohel, Cafziel and the rest, who with the chain of obedience and humility you have merited the control of the heavens, with your subordinates receiving the same from the Lord, ….

[Tercium opus vel tractatus.]

Incipiunt capitula tercii tractatus huius operis. Qui est de spiritibus aeris.

[The Third Book or Treatise.]

(CXVI) Here begins the chapters of the Third Treatise of this Work, which is about the Spirits of the Air.

De constriccione spirituum per verba. // De constriccione spirituum per sigilla. // De constriccione spirituum per tabulas. // De forma imponenda cuilibet spiritui // De inclusione spirituum // De incluso spiritu ut non respondeat. // De fulgure et tonitruo provocando. // De combustione facienda. // De purificacione aeris. // De corrupcione aeris. // De nive et gelu facienda. // De rore et pluvia facienda // De floribus et fructibus provocandis. // De invisibilitate. // De equo qui una nocte te portabit et reportabit ubi volueris. // De absente quod veniat una hora sanus. // De re que deferatur in momento ubicumque volueris. // De subtraccione rei. // De revocacione rei. // De transfiguracione cuiuscumque. // De flumine provocando in terra sicca. // De commocione regni contra dominum. // De regno vel imperio destruendo. // De habenda potestate super quemlibet. // De habendis mille militibus [col. 2] armatis. // De formacione castri indestructibilis. // De speculo perverso. // De destruccione loci vel inimici per speculum perversum. // De speculo aparicionis mundi. // De fure et furto revocando. // De ceraturis aperiendis. // De discordia facienda. // De concordia provocanda. // De habenda gracia omnium personarum et benivolencia. // De mulieribus habendis ad libitum. // De diviciis habendis. // De curacione cuiuslibet infirmitatis. // De dando infirmitatem cuilibet et qualemcumque placuerit operanti. De interficiendo quemlibet. // De tempestate et periculo terre et maris fuganda // De nave retenta in mari per adamantem vel aliter rehabenda. // De omni periculo evitando. // De congregacione et accepcione avium. // De piscibus congregandis et accipiendis. // De animalibus silvestribus et domesticis congregandis et accipiendis. // De bello faciendo inter aves vel homines vel pisces vel animalia. // De apparencia combustionis. // De apparencia ioculatorum et puellarum balancium. // De apparencia gardinorum vel castrorum. // De apparencia militum pugnancium. // De apparencia griffonum et draconum. // De apparencia omnium ferarum. // De apparencia venatorum cum canibus. // De apparencia hominis quod sit alibi quam est. // De apparencia tocius voluptatis.           Concerning the constraint of spirits through words; Concerning the constraint of spirits through sigils; (2) Concerning the constraint of spirits through tables; Concerning imposing a form to any spirit; Concerning the confinement of spirits; Concerning a confined spirit, whether or not it will answer; Calling forth lightning and thunder; (3) Concerning the required burnings; Concerning the purification of the air; Concerning the corruption of the air; To make snow and frost; To make dew and rain; To call forth flowers and fruit; Concerning invisibility; Concerning a horse, which will carry you anywhere you wish in a single night; To bring an absent person back safely in an hour. To transport something wherever you wish, in a moment. To have something removed. To recall something. To transfigure anything. To cause a river on dry land. To incite a kingdom against its ruler. To destroy a kingdom or state. To have power over anyone. To have a thousand armed soldiers. To form an indestructible fortress. How to make a mirror of destruction. How to destroy a place or an enemy using the mirror of destruction. The apparition of the world in a mirror (or glass). To return anything which a thief has stolen. To open locks. To cause discord. To cause agreement. To have the good will and favor of all persons. To have the desire of women. To have wealth. To cure any sickness. To make anyone sick, whenever you wish. To kill anyone. To cause storms and dangers of the earth and sea. To hold back a ship at sea using the adamant stone, or otherwise to bring it back again. To avoid all danger. To flock birds together, and collect them. To cause fish to gather and be caught. To cause woodland and domestic animals to gather and be caught. To cause war between the birds, or people, or fish, or animals. To make burning appear. To make appear jesters and girls babbling. To make gardens or fortresses appear. To make appear soldiers fighting. To make gryphons and dragons appear. To make all wild beasts appear. To make hunters appear with dogs. To make someone appear as if they were somewhere other than where they actually are. To make all pleasures appear.

Finitis capitulis incipit prohemium in spiritibus aereis.

Cum igitur ignoratis superioribus angelorum illos constringere sit impossibile, nomina spirituum aeris et ventorum in precedenti posuimus capitulo. ut sui superiores clarius viderentur. et a quibus poterat quilibet subiugari. Nunc autem de natura aeris et omnium spirituum in ipso residencium hic faciemus tractatum. // Aer est elementum corruptibile liquidum et subtile inter cetera nobilius. passibiles recipiens qualitates. et est simpliciter invisibilis set ipso composito videtur. In quo sunt spiritus quos sancta mater ecclesia dampnatos appellat, set ipsi oppositum asserunt esse verum, et ideo eos neque bonos neque malos volumus appellare et illi spiritus in aere reguntur secundum ipsius aeris qualitates et ideo eius qualitates videamus. // Aer igitur in quantum elementum a planetarum influenciis gubernatur. Bene igitur accipit diversas complexiones quas nunc dicemus, quia [132r] quidam sunt demones ad tribulacionem aeris constituti quos ventos Salomon appellavit, quoniam ventos excitant, et secundum quemlibet mutatur aer, et penatur spiritus illius partis, unde quilibet debet aspicere ventum sue operacioni competentem, quia tunc illius partis demones excitantur. // Set non semper invenitur ventus invocacioni habilis ideo eos precipimus excitari, qui <tunc> aere sereno vocantur indifferenter. Et ideo cum angelis ventos ponemus, ut in eis veniant et vincantur, quorum opera in subsequentibus sunt dicenda.       (CXVII) End of the chapters, and beginning of the preface on the aerial spirits.

1. Chapter: i.e. chapters CV-CXI

Know therefore, since it is impossible to bind those higher angels, we have listed the names of the spirits of the air and winds in the preceding chapter(s);1 in order that the superiors might be clearly seen, and through which anyone can be subjugated. Therefore we now will make a treatise concerning the nature of the air and all the spirits residing in it.

The air is a corruptible fluid, and subtile element, …………………………….               .

Divisio spirituum aereis.

Aereorum vero spirituum duo sunt modi, quoniam quidam sunt boni, quidam mali, quidam mites, quidam feroces. // Boni mites et fideles sunt illi, orientales et occidentales, et dicuntur boni: quia operaciones eorum iuvant in bono, et vix nocent alicui nisi ad hoc cogantur divina virtute. // Mali sunt et cum superbia feroces: australes et septemtrionales et dicuntur mali quia opera eorum sunt mala in omnibus, et nocent libenter omnibus, et vix aliquid quod sequatur ad bonum faciunt nisi ad hoc superiori virtute cogantur. // Set inter istos sunt alii collaterales istis qui neque boni neque mali dicuntur, quoniam in omnibus obediunt invocanti sive in bono fuerit sive in malo de quibus hic est cognicio cuiuscumque. // (CXVIII) Divisions of the spirits of the Air.

There are two kinds of aerial spirits, some being good and others evil; some are mild and others wild. The good, mild, and faithful ones are the Eastern and Western ones, and are called good, because operations with them help in good, and rarely do they harm anyone, unless they are forced with divine strength.

The evil, arrogant, and wild ones are the Southern and Northern ones, and are called evil, because their works are evil in everything, and they willingly harm anyone, and will scarely do good for anyone unless they are forced with superior strength.

…….

[De spiritibus orientalibus.]

Istorum autem 4 sunt in oriente regnantes et sunt subditi soli et vento eius qui boreas dicitur, et excitantes eos [*eum] sunt isti 4. Bashatau [*Baxhatau] <rex>, hahatus [*Gahatus], caudes, ierabal [*iarabal], et habent hos 4 demones et eorum subditos excitare, congregare, dispergere, con stringere et in loco proprio ligare quorum Barthan est rex, taadas, gaudas [*Caudas], yalcal, sunt ministri, et eorum natura est aurum dare cum carbunculis ad libitum, divicias, graciam et benivolenciam gencium impetrare, inimicicias hominum mortales vel alias dissolvere, homines in summis honoribus sublimare, infirmitates tribuere vel auferre, sua corpora sunt magna et ampla, sanguinea et grosa, color eorum sicut aurum brunitum sanguine depictum. Motus eorum est celi coruschacio. // Signum eorum est invocanti commovere sudores.                 (CXIX) [Concerning the Spirits of the East.]1 ( )

1. Compare Heptameron, p. 133, and OP4.5d.

2. Lat. Grosa; S3: “gratiosa” (agreeable).

3. (?) Lat. brunitum

But of those there are four governing in the East, and they are subordinate to the Sun and its wind, which is called the North wind. And there are four (spirits) arousing it: Baxhatau, Gahatus, Caudes, Iarabal, and they have these four daemons and their subordinates to arouse, congregate, scatter, constrain, and bind to their proper place, of which Barthan is the king, Taadas, Caudas, Yalcal are the ministers, and their nature is to give gold with carbuncles as desired; also to obtain wealth, gratitude and the benevolence of the nation; likewise to dissolve the hostility of people and other beings; and to raise people to high honors, and to grant or take away weaknesses. Their bodies are the great and large, bloody and thick;2 their color is like polished3 gold, painted with blood. Their movement is like the glittering of the sky. The sign that they have appeared is that the one who calls them will break into a sweat.

[De spiritibus occidentalibus.]

{O}ccidentales sunt illi 4, quibus omnes alii regionis demones subduntur, quorum [col. 2] harthan est rex, bileth, milalu, habuchaba, [habuthala?] eius ministri, et sunt subditi lune et vento eius qui zephirus dicitur. Et excitantes [eum] sunt isti, hebethel, amacopoilol [*amocap, oilol], myla<l>u, abuchaba, et habent hos 4 demones et eorum subditos excitare congregare dispergere constringere, ac in loco proprio ligare, quorum natura est argentum ad libitum dare, res de loco ad locum deferre, equum velocitatis tribuere, facta et secreta presencia atque preterita dicere personarum, sua corpora sunt magna et ampla, mollia et fleumatica, color eorum sicut nubes obscura et tenebrosa et habent multum inflatum oculos rubeos aqua plenos non habent pilos in capite, et dentes ut aper. Motus eorum est sicut magni [*magna] maris ruina. Et signum est quod magna pluvia iuxta circulum cadere videbitur invocanti.               (CXX) [Concerning the Spirits of the West.]4 (

4. Compare Heptameron, p. 138, and OP4.5g

The western ones are four, and all other daemons of the region are under them, of which Harthan is the king, Bileth, Milalu, and Habuchaba are his ministers, and they are subordinate to the Moon and its wind, which is called Zephyr (westerly). And arousing it are these: Hebethel, Amocap, Oilol, Mylau, and Abuchaba, and they have these four daemons and their subordinates to arouse, congregate, scatter, constrain, and bind to their proper place. Their nature is to give silver as desired; they also carry things from place to place; they grant speed to horses; they also tell the secrets of persons present and past. Their bodies are large and ample, soft and phlegmatic, their color resembles dark and obscure clouds, and they have red eyes full of water, greatly inflated; they have no hair on their heads, and their teeth are like those of a boar. Their movement is like a great rushing down of the sea, and the sign is that great rainfall will be seen near the circle when they are invoked.

 

.

De spiritibus meridionalibus.

{M}eridionales sunt isti. iammax rex, carmax [*carmox], ichanel [*ichanol], pasfran, quibus omnes alii regionis demones subduntur. Et sunt subditi marti et vento eius qui subsolanus dicitur, et excitantes eum sunt isti 5. atraurbiabilis, yaconaababur, carmeal, innial, proathophas, et habent hos demones et eorum subditos excitare constringere dispergere congregare ac in loco proprio ligare. // Sua natura est guerras et mortalitates occisiones, prodiciones et combustiones facere, mille milites cum suis famulis que sunt duo milia ad tempus dare et mortem tribuere cuicumque infirmitatem et sanitatem tribuere. Sua corpora sunt parva, macra colerica, in aspectu turpissima. Colorum eorum sicut cuprum ignitum modicum denigratum, habent cornua ad modum cervi, ungues admodum grifonum, ululant sicut tauri insani. Motus eorum quasi combustionis partis sue realis aspeccio. Signum est quod fulgur et tonitruum iuxta circulum cadere videbitur invocanti.            (CXXI) Concerning the Spirits of the South.5 ( 5. Cp. CVII, spirits of Mars, Heptameron, p. 142-3, and OP4.5c

Those of the South are these: Iammax the king, [and his ministers] Carmox, Ichanol, Pasfran, to whom all other daemons of the region are subordinate, and they are subordinate to Mars and its wind, which is called the Eastern wind. And arousing it are these five: Atraurbiabilis, Yaconaababur, Carmeal, Innial, Proathophas, and they have these daemons and their subordinates to call forth, constrain, disperse, congregate, and bind to their proper place. Their nature is to cause war, and plague, murders, treasons, and burnings, they also temporarily give one thousand soldiers with their servants, which are two thousand, and they grant death; they also grant sickness or health to anyone. Their bodies are small, thin, choleric, and very ugly in appearance, their color is like copper that has been blackened a little by fire. They have horns like those of a stag, and nails like a griffon. They howl like mad bulls. Their movement is somewhat like observing the burning of part of their true appearance (?). The sign is that lightning and thunder will be seen to fall near the circle to fall when they are invoked.

 

De spiritibus septemtrionalibus.

{S}eptemtrionales sunt isti. Maymon rex, albunalich, assaibi, haibalidech, yasfla, quibus omnes alii demones regionis subduntur et sunt subditi saturno et vento eius qui affricus dicitur. Et excitantes eum sunt isti 3. Mextyura, alcybany, alflas, et habent [132v] hos 5 demones, et eorum subditos congregare, dispergere constringere, ac in loco proprio ligare. Sua natura est seminare discordias, odia generare, malas cogitaciones, furta et avaricias, dare cum libito plumbum, quemlibet interficere et membrorum quodlibet destruere. Sua corpo[ra] sunt longa et gracilia, cum ira et rancore plena. Habent vultus 4, unum a parte anteriori et alterum a parte posteriori, in quibus sunt duo rostra ampla et longa ad mensuram trium pedum. // Et videntur duos serpentes devorare, et in duobus genibus alios duos qui cum merore maximo flere videntur, et sunt in colore nigra et lucencia sicut speculum furbitum. Motus eorum est ventorum agitacio cum apparencia terremotus. Signum eorum est quod terra alba nive tecta videbitur invocanti.              (CXXII) Concerning the Spirits of the North.6 ( )

6. Cp. CV, spirits of Saturn. This description is almost identical given in de Abano. Cp. also OP4.5a.

The northern ones are these: Maymon the king, Albunalich, Assaibi, Haibalidech, and Yasfla, and all other daemons of the region are placed under these, and they are subordinate to Saturn and its wind, which is called Africus (or the “southwest wind”). And arousing it are these three: Mextyura, Alcybany, Alflas, and they have these five daemons and their subordinates to congregate, disperse, constrain, and bind to their proper place. Their nature is to sow discord, create hatred, evil thoughts, theft, and greed; they give lead if desired, kill anyone and destroy limbs. Their bodies are long and slender, full of wrath and anger. They have four faces: one is forward, another behind, which have two large and long beaks measuring three feet, which can be seen devouring two serpents. The other two faces are on the two knees, which appear to be crying with most great mourning, and they are black in colour, and shining like a burnished mirror. Their movement is the moving of the wind with the appearance of an earthquake. Their sign is that the ground will appear to be white, covered with snow when they are invoked.

[De spiritibus mediocribus.]

{C}um igitur de perfecte bonis et malis diximus de mediocribus hinc dicamus. Set est advertendum quod operans non debet operari in istis nec pro perfecte bono nec pro perfecte malo. set in rebus mobilibus sicut in itinere in revocacione et subtraccione et similibus operantur.       (CXXIII) [Concerning the intermediate spirits.]

Having treated of the spirits which are either fully good or fully evil, we will now talk about the intermediate ones. …. But they operate in movable things such as in journeys, in the recalling and withdrawing, and similar things.

[De spiritibus inter orientem et meridiem.]

Dicamus igitur quod inter orientem et meridiem est una regio que consol appellatur et sunt in ea angeli qui dicuntur equinocciales, et sunt isti 4. Formione rex, guth, maguth, gutrhyn eius ministri, quibus omnes alii regionis illius demones subduntur, et sunt subditi iovi et vento [*ventis] eius qui boreas et subsolanus dicuntur. Et excitantes eos sunt isti 5. harit, iesse, ryon, nesaph, naadob, et habent hos 4 demones et eorum subditos excitare congregare constringere dispergere ac in loco proprio ligare. Sua natura est amicicias et benivolencias tribuere mulierum non carnali copula. generant leticias gaudia, lites pacificant, mitigant inimicos, sanant infirmos, infirmant sanos, auferunt vel inferunt dominium cuicumque. Sua corpora sunt magna tam sanguinea quam colerica, medie stature, trementissima in motu, visu mitissima, eloquio blanda, falsa in motu, vultus eorum in forma benivolus, color eorum sicut es non burnitum colore flamme ignis depictum. Motus eorum est [col. 2] choruscacio cum tonitruo. Signum eorum est quod invocans ut sibi videbitur [videbit] iuxta circulum homines a leonibus devorari.     (CXXIV) [Concerning the Spirits between the East and the South.7 ( 7. Cp. CVI, Heptameron, p. 149, and OP4.5b.

We therefore declare, that between the East and South is a single region, which is called “Consul”, and in it are angels, which are called “equinoctial”, and they are these four: Formione the king, and his ministers Guth, Maguth, and Gutrhyn, and all other daemons of this region are placed under these, and they are subordinate to Jupiter and his winds, quick are called Borean (Northerly”) and Subsolar (“Easterly”). And calling them (the winds) forth are these five: Harit, Iesse, Ryon, Nesaph, and Naadob, and these have four daemons and their subordinates to call them forth, gather them, disperse them, and bind them to their proper place. Their nature is to grant friendship and favor of women, but not carnal relations. They engender gladness and joy, settle lawsuits (or quarrels) peacefully, make enemies mild, cure the sick, sicken the healthy, and they steal away or obtain ownership of anything. Their bodies are large, as much sanguine as choleric, of medium stature, very jittery, appearing very mild, their manner of speaking flattering, ….

De spiritibus inter austrum et occidentem.

{A}lii sunt inter austrum et occidentem et sua regio est nogoham [*nogahem], qui sunt isti, sarabocres rex, nassar, cynassa eius ministri, quibus omnes alii demones regionis obediunt et subduntur, et sunt subditi veneri et ventis eius qui sunt subsolanus et zephirus. Et excitantes eos sunt isti 4, cambores <rex>, trachatat, nassar, naassa, et habent hos tres demones excitare congregare dispergere constringere ac in loco proprio ligare, et eorum natura est dare argentum in quo est impressio signata, et sta gnum [*stagnum] ad libitum hominis calefacere, luxuriam excitare, inimicos per luxuriam concordare, ut matrimonium ostendit, constringere homines in amorem mulierum et ipsas ad hominum voluntates constringi, homines infirmare vel sanare et facere omnia que moventur. Sua corpora sunt medie stature pulcra dulcia et iocosa color eorum e~ sicut nix insuper deaurata. Motus eorum sicut stella clarissima. Signum eorum quod puelle extra circulum ludere et ipsum vocare videbitur invocanti.       (CXXV) Concerning the Spirits between the South and the West. ( )

Others are between the south and the west, and their area is Nogahem, which are these: Sarabocres the king, Nassar, and Cynassa his ministers, with which all other daemons of the area obey and are subjugated, and they are subordinate to Venus and its winds, which are easterly and westerly. And there are four spirits which arouse them: Cambores, Trachatat, Nassar, Naassa, and they have those three daemons to arouse, bring together, disperse, constrain, and bind in their own place.

And their nature is to give silver, in which the sign is impressed, and tin, for arousing human desire, to cause luxury, to bring harmony to enemies through luxury, as marriage shows, to bind men in love of women, and bind women to the wills of men, to sicken or cure people, and to make all things which are moved. Their bodies are medium in stature, pretty, pleasant, and merry. Their color is like snow over gilding. Their movements are like the clearest star. Their sign of their presence (or, their image) is that when invoked, a girl will be seen playing outside the circle, and calling to you.

[De spiritibus inter occidentem et septemtrionem.]

{A}lii sunt inter occidentem et septemtrionem et sua regio est frigicap, qui sunt isti 5, abas [*abaa] rex, hyici, quyron, zach, eladep [*eladeb] eius ministri quibus omnes alii illius regionis demones obediunt et subduntur et sunt subditi mercurio et ventis eius qui zephirus et affricus dicuntur. Et excitantes eos sunt isti 4, zobha <rex>, drohas, palas, zambas, et habent hos 5 demones excitare congregare dispergere constringere ac in loco proprio ligare. Natura eorum est omnia metalla de mundo quecumque fuerint literata vel sculpta cum auro et argento ad libitum dare, omnia preterita presencia et futura terrena revelare, iudices placare, in placito victoriam dare, experimenta et omnes sciencias destructas rectificare et reedificare et eciam docere, corpora eciam ex elementis mixta convertibiliter unum in aliud transmutare et eciam elementa, senem iuvenem facere et e contrario dare infirmitatem quamlibet vel eciam sanitatem, si placeat invocanti pauperes sublimare sublimes opprimere dignitates dare vel auferre cuicumque spiritus ligare [f133r] ad tempus inclusum impedire seraturas aperire, transfiguraciones facere. Et isti possunt omnes operaciones aliorum facere, set hoc non ex perfecta potencia vel virtute: set sciencia bene. Sua corpora sunt medie stature frigida humida, veneranda pulcra rauca in eloquio, humanam formam habencia, ad modum armigeri compti et cucufati, color eorum sicut nubes clara. Motus eorum sicut nubes argentea. Signum est quod horripilacionem tribuunt invocanti. Et isti possunt indifferenter ubicumque vocari.                 (CXXVI) [Concerning the Spirits between the West and the North.] ( )

Others are between the West and the North, and their area is Frigicap. Which are five: Abaa the king, and Hyicuses, Quyron, Zach, and Eladeb his ministers. ….

Finita divisione angelorum et spirituum, Incipit modus operandi in eis.

{S}i ergo de istis aliquis voluerit operari, si[bi] primo districte precipimus ut peroptime mundetur, sicut diximus in predictis donec venerit ad diem 14am in qua die convenit ieiunare, tunc in ea recipiat corpus Christi dicendo 19, 20, et cum missa de sancto spiritu ut diximus igitur celebratur, sacerdos tenendo corpus Christi antequam gentibus ostendatur petat pro operante sic dicens.        (CXXVII) End of the divisions of the angels and spirits, and beginning of the manner of working with them.

If therefore anybody wishes to operate with those spirits, we must first warn him strictly that he must be thoroughly purified, as we have said in the preceding, until he comes to the fourteenth day, on which day he must begin his fast. Then when the mass of the Holy Spirit is being said or celebrated, when the operator is receiving the body of Christ (eucharist), he should say prayers 19 and 20 (LXXVII-LXXIX), as we have said, when the priest is holding up the body of Christ (i.e. wafer), to reveal it to the congregation, he should pray on behalf of the operation, saying thus:

{D}omine ihesu Christe fili dei vivi quem credo firmiter hominem et deum et iudicem meum venturum, peto te in hoc articulo in virtute istius sacramenti tui ut talis N ex dono tuo ac tua voluntate sine dampnacione corporis et anime sibi spiritus N in omnibus subiciat, ut apparere perficere custodire respondere eos [ad] omnia precepta constringat ut sperat et desiderat amen.               Oration.

O Lord Jesus Christ, son of the living God, whom I truly believe is man and God, and my judge soon to come, I beg you in this critical moment, by the power of your sacraments, ….

// Tunc audito completorio ut dictum est de ecclesia recedat dicens 17, donec veniat ad locum in quo debet fieri circulus, tunc locum benedicat: dicens 15. Hoc facto protrahat circulum 9 pedum dicens 18, in quo duos circulos protrahat, quorum unus distet ab alio per unum pedem inter quos scribes nomina angelorum diei, et hore mensis, temporis faciei dicendo.

O vos angeli sancti et potentes sitis michi in hoc opere adiutores. Tunc protrahes infra istos duos circulos eptagonum communem omnibus invocacionibus aptum, cuius forma cum parcium suarum dimencionibus et diffinicionibus subsequitur inferius in figura. Nota quod operans debet esse diligens ut addat ista nomina aliis nominibus, quia durum est homini ignoranti virtutes spirituum et eorum malicias cum eis sine municione maxima aliqualiter habitare. Et assimilatur illi qui vult debellare militem sagacem et ignorat [col. 2] arma eius et quis miles, et que virtus militis quem debellat. Bene igitur sibi caveat quia ingenium viribus prevalet et ideo oportet ipsum esse sagacissimum in suo circulo faciendo, quia ibi iacet tuicio operantis.           Compare Wellcome 110, fol. 45v.

// 13 Primo sic aptetur locus quod terra sit plana et equa nec sint ibi lapides aut herbe et quando eum protraxerit aerem supra se duobus diametris ubicumque signet, dicens.

Signum salomonis ad salvacionem et defensionem pono supra me ut sit michi proteccio a facie inimici. In nomine patris et filii et spiritus sancti. Amen. // Sic tuo completo circulo exi et extra eum scribe in terra vel in cedulis 7 nomina creatoris que sunt lialy [*Laialy], lialg, veham, yalgal, narath, libarre, libares, nec plus facies in hac nocte.           (13) First you must prepare the place thus, for the earth should be flat and level, and free from stones or vegetation, and when it has been drawn, mark in the air above …. saying: (14) “I put the Seal of Solomon upon me for salvation and defence, in order that it protect me in the face of the enemy. In the name of the Father and the Son and the Holy Spirit. Amen.” (15) Thus with your circle complete, exit and write outside in the earth or on small pieces of parchment, the seven names of the creator, which are L[a]ialy, Lialg, Veham, Yalgal, Narath, Libarre, Libares, and nothing more is accomplished this night.

Secunda dies.

In crastino dum matutinam primam, terciam, missam,1 meridiem, nonam, vesperas et completorium audieris, venies ad circulum dicendo 17. Tunc habeas thus et thuribulum in quo sint prune, et ponas thus super prunas et suffumiges circulum dicens 1 et 2 incipiens ab oriente in occidentem a meridie in septemtrionem. Tunc a consol in noghahem et a noghahem in frigicap, et postea celum et terram, et ita ter facies, set primo debent 7 predicta nomina deleri. Hoc facto suffumigando circulum ventos novies taliter excitabis.                 (CXXVIII) The Second Day.

On the next day you should hear matins, prime, terce, mass, none, vespers, and compline, then go to the circle saying prayer 17. ..

.. 1. Sl. 3853 adds: “post oraciones in meridie dicendas”.

Incipit excitacionis ventorum primus circulus incipiens in oriente et terminans in meridie.

{B}axhatau, gahatus, caudes, yarabal, harit, iesse, rion, nesaph, naadob, attraurbiabilis, yaconaababur, carmeal, ynail [*ynial], phathophas [*prohathophas], cambores, trachatat, nassar, naassa, bebethel [*hebethel], amocap, oylol, mylau, abucaba, zobha, drohas, palas, sambas, mextyura, alcybany, alflas. Ego vos invoco ut meis sitis promti peticionibus et preceptis. Summa Dei potencia vos obedire constringat.

Secundus circulus incipiens in meridie et terminans in occidente.              Begin the second circle in the south, and end in the west.

{A}ttraurbiabilis, y[a]conaababur, garmeal [*carmeal], Innyal, phathophas [*prohathophas], cambores, trachatat, nassar, naassa, hebethel, amocap, oybol [*oylol], mylau, abuchaba, zobia [*zobha], drohas, palas, Sambas, moxtyura [*mextyura], alcibany, [133v] alflas, baxatau, gahatus, [caudes, yarabal, harit], iesse, bion [*ryon], nesaph, naadob, angeli domini vos excitent qui vos venire constringant.      Attraurbiabilis, Y[a]conaababur, Carmeal, Innyal, Prohathophas, Cambores, Trachatat, Nassar, Naassa, Hebethel, Amocap, Oylol, Mylau, Abuchaba, Zobha, Drohas, Palas, Sambas, Mextyura, Alcibany, Alflas, Baxatau, Gahatus, [Caudes, Yarabal, Harit], Iesse, Ryon, Nesaph, Naadob, may the angels of the Lord awaken, who will come to constrain you!

Tercius circulus incipiens in occidente et terminans in septemtrione.       Begin the third circle in the West and end it in the North.

{T}unc in occidente dicat. hebethel, amocap, oylol, milau, abucaba, zobha, drohas, palas, zambas, mextyura, alcybany, alflas, baxhatau, gaatus, caudes, ystrabal [*Yarabal], harit, iesse, rion, nesaph, naadob, attraurbiabilis, yaconaababur, [col. 2] carmeal, ynnyal, proathophas, cambores, trachathat, nassar, naassa, sciencia dei et sapiencia salomonis vos convincat que vos et ventos vestros excitare faciat.

Then, towards the West say:

Figure consists of a square surrounded by three concentric circles. It is divided into seven parts, labelled as follows

  • Consol in qua dominantur angeli iovis, ca[lido], mixta humido sicco / Zebedey Uriel / Uriel Zebedei.
  • Meridies in qua dominantur angeli martis ignea cal[ida] et sicca / Eloy Karathiel / Karathiel Eloy
  • Nogahem in qua dominantur angeli ueneris aerea ca[lida] et hu[midi] feminea / ienomei Uriel / Uriel ienomei
  • Occidens frigida et hu[mida] in qua dominantur angli lune aquea feminea / theos Hocroel / Hocroel theos
  • frigicap frigida et hu[mida] masculina in qua dominantur angeli mercurii / Sother Vihel / Vihel Sother
  • Pars septemtrionalis in qua dominantur angeli Saturni terrea frigida et sicca / Christus Lanael / Lanael Christus

Oriens calida et humida in qua dominantur angeli solis / boon ysicres / ysicres boon

Hebethel, Amocap, Oylol, Milau, Abucaba, Zobha, Drohas, Palas, Zambas, Mextyura, Alcybany, Alflas, Baxhatau, Gaatus, Caudes, Yarabal, Harit, Iesse, Rion, Nesaph, (12) Naadob, Attraurbiabilis, Yaconaababur, Carmeal, Ynnyal, Proathophas, Cambores, Trachathat, Nassar, Naassa, the knowledge of God and the wisdom of Solomon conquers you, so that you and your winds are made to awaken.

 

Region  Outer circle         Inner circle

Consul (between East and South) where the angels of Jupiter dominate, warm mixed moist dry               Zebedey Uriel                Uriel Zebedey

South in which the angels of Mars, fiery, hot and dry, dominate                Eloy Karathiel     Karathiel Eloy

Nogahel (between south and West), where dominate the angels of Venus, airy, warm, and feminine    Ienomei Uriel                Uriel Ienomei

West cold and moist, where the angels of the Moon dominate, watery feminine              Theos Hocroel   Hocroel Theos

Frigicap (between West and North), cold and damp, masculine, where the angels of Mercury dominate.              Sother Vihel                Vihel Sother

Northern part, where the angels of Saturn dominate, earth cold and dry               Christ Lanael      Lanael Christ

East, warm and moist, where the angels of the Sun dominate    Boon Ysicres       Ysicres Boon

 

Quartus circulus incipiens in septemtrione et terminans in consol.

[f134r]

{T}unc in septemtrione dicat. mextyura, alchalany [*alchibany], alflas, baxhatau, haatus [*gahatus], caudes, iarabial [*iarabal], harith, iesse, ryon, nesaph, naadob, atturbiabilis [*attraurbiabilis], iaconaababus [*iaconaababur], carmeal, innyal, phathophas [*prohathophas], cambotes [*cambores], trachcacath [*trachathat], nassar, naassa, hebethel, amocap, oylol, mylahu [*mylau], abucaba, zobha, drolas [*drohas], palas, sambas, sancta nomina dei vos subiugent, que vos et ventos vestros excitare et huc venire constringant.

Quintus circulus incipiens in consol et terminans in nogahem.

{T}unc in consol dicat, harit, iesse, ryon, nesaph, naadob, attraurbiabilis, yaconaababur, carmel [*carmeal], Innyal, prohathophas, cambores, t~atach [*trachatath], nassar, naassa, hebethel, amocap, oylol, mylau, abucala [*abucaba], zobha, drohas, palas, zambas, mexyura [*mextyura], alcybany, alflas, baxhatau, gaatus, caudes, yarabal, capud et corona principis vestri belzebut vos venire et ventos vestros excitare constringat.

Sextus circulus incipiens in nogahem et terminans in frigicap.

{T}unc in nogahem dicat, Cambores, tracatath, nassar, naassa, hebethel, amocap, oylol, mylau, abucaba, zobha, drohas, palas, sambas, mextyura, alcybany, alflas, baxhatau, gaatus, caudes, yarabal, harith, iesse, ryon, nesaph, naadob, atturbiabilis [*attraurbiabilis], iaconaababur, carmeal, ynnyal, prohathophas, iudicium summi dei tremendum vos convincat, qui vos et ventos vestros ad mandatum meum venire et obedire constringat.

7us circulus incipiens in frigicap et terminans in oriente.

{T}unc in frigicap dicat, zobha, drohas, palas, sambas, mextyura, alcybany, alflas, baxhatau, gaatus, caudes, yarabal, harith, iesse, ryon, nesaph, naadob, atturbiabilis [*attraurbiabilis], yaconaababur, carmeal, Innyal, prohathophas, cambores, trachatath, [nassar, naassa], hebethel, amocap, oilol, mylau, abrucaba [*abucaba], meo placati suffumigio, timor furoris domini et ignis ignem devorans vos pacificet et pacificatos mittat, cum ventis vobis subditis, et demonibus eorundem, et missos obedire constringat, quoniam ei debetur ab omni creatura reverencia [col. 2] et obediencia cum timore.

Tunc flexis genibus versus orientem dic. {U}nde tu domine, 49, celi et terre conditor et cetera. Et addes in fine. Te suppliciter exoro et invoco ut ex dono gracie tue et virtute sanctorum tuorum nominum ut isti prenominati venti hos demones quos invocavero congregent constringant, et ligent eos meis peticionibus penitus obedire, qui[a] tu es deus potens pius et misericors. Qui vivis et regnas et imperas et regnaturus es per omnia secula seculorum. Amen.

{H}oc facto: videbis tranquillitatem ab omni parte mundi in nubibus elevari, nec cessabit donec perfeceris tuum opus et erunt nubes iuxta circulum circumcirca, set prius iuxta circulum hec 7 predicta nomina scribantur, quia posset circulus aliter violari.

3a dies.

{T}ercia vero die visitabis ecclesiam ut oportet et tunc habeas ignem, candelam de cera virginea et illa que tue conveniunt questioni, thuribulum thus 7 gladios equales, si possis claros. Et si velis habere socios poteris habere 7. Habeas eciam vinum optimum de quo bibes et socii tui dum cognoveritis motus suos. Et si solus fueris, porta 4 in latere dextro et 3 in sinistro. Si tres porta 3 et quilibet illorum 2. Si 5 ferat quilibet unum et tu 3. Si 4 porta unum, et quilibet illorum 2. Si 6 porta 2 et quilibet illorum unum.    (CXXIX) The Third Day.

….

// Tunc xia hora die[i] cum fueritis competenter saciati vino et piscibus vel aliquo alio a carne. Magister semel excitet ventos incipiendo ab illis qui habent dominium die illa. Et habeat signum domini in manu sua dextra, post hoc demones excitabit dicens contra orientem.

Excitacio spirituum solis, que fit in die dominico quando fit particulariter.               The raising up of the spirits of the Sun, which should particularly be done on a Sunday.

{U}bi est barthan rex, ubi sunt thaadas, [caudas], yalcal eius ministri. // Ubi est formione rex, ubi sunt guth, maguth, guthrin eius ministri. // Ubi est iammax rex, ubi sunt carmes [*carmox], ycanal [*ycanol], pasfran eius ministri. // Ubi est sarabocres rex, ubi sunt nassar, cynassa eius ministri. // Ubi est harthan rex, ubi sunt bileth, mylalu, abucaba eius ministri. // Ubi est abas [*abaa or habaa] rex, ubi sunt hyici, quyron, zach, eladeb eius ministri. // [134v] Ubi est maymon rex, ubi sunt assaiby, albunalich, [haibalidech, yasfla] eius ministri. Omnes occurrite cicius quam poteritis promti meis peticionibus et preceptis obedire. Summa ac divina maiestas vos convincat que vos venire constringat.           Where is Barthan the king? where are Thaadas, [Caudas], and Yalcal his ministers? Where is Formione the king? where are Guth, Maguth, and Guthrin his ministers? Where is Iammax the king?, where are Carmox, Ycanol, and Pasfran his ministers? Where is Sarabocres the king? where are Nassar and Cynassa his ministers? Where is Harthan the king? where are Bileth, Mylalu, and Abucaba his ministers? Where is King Habaa? where are his ministers Hyici, Quyron, Zach, and Eladeb? Where is King Maymon? where are his ministers Assaiby, Albunalich, [Haibalidech, and Yasfla]?

 

Come with all haste to meet us, that you are willing and able to obey my petitions and precepts. The Most High and Divine Majesty conquers you, so that you are constrained to come.

Excitacio diei Iovis et spirituum eius quando particulariter fit.       The raising up of the day of Jupiter, and those spirits which are particular to it.

[Tunc in consol dicat.]

{U}bi est formione rex, ubi sunt guth, maguth, guthrin eius ministri. // Ubi est iammax rex, ubi sunt carmes [*carmox], ycanol, pasfran eius ministri. // Ubi est sarabocres rex, ubi sunt nassar, cinassa eius ministri. Ubi est barthan [*harthan] rex, ubi sunt bileth, mylalu, abucaba eius ministri. // Ubi est abas [*abaa] rex, ubi sunt hyici, quiron, zach, eladeb eius ministri. // Ubi est maymon rex ubi sunt hassaybi, albunalich, haibalidech, yasfla [eius ministri]. // Ubi est harthan [*barthan] rex, ubi sunt thaadas, caudas, yalcal eius ministri. // Omnes cicius quam poteritis venite cum omnibus subditis vestris promti michi in omnibus obedire. Virtus summi creatoris vos subiuget que vos venire constringat.      [Then, in Consul (between the East and South) say:]

Where is King Formione? Where are his ministers Guth, Maguth, and Guthrin? Where is King Iammax? Where are his ministers Carmox, Ycanol, and Pasfran? Where is King Sarabocres? Where are his ministers Nassar and Cinassa? Where is King Harthan? Where are his ministers Bileth, Mylalu, and Abucaba? Where is King Abaa? Where are his ministers Hyici, Quiron, Zach, and Eladeb? Where is King Maymon? Where are [his ministers] Hassaybi, Albunalich, Haibalidech, and Yasfla? Where is King Barthan? Where are his ministers Thaadas, Caudas, and Yalcal?

 

Come as quickly as you are able, with all your subordinates, prepared to obey me in all things. The power of the most high creator subjugates you, that you are constrained to come.

Excitacio diei martis et spirituum eius quando perticulariter fit.

{T}unc in meridie dicat. Ubi est iammax rex, ubi sunt carmos [*carmox], ycanol, pasfu [*pasfran] eius ministri. // Ubi est sarabocres rex. Ubi sunt nassar, cynassa eius ministri. // Ubi est harthan rex. Ubi sunt bileth, milalu, abucaba eius ministri. // Ubi est abas [*abaa] rex. Ubi sunt hyici, quyron, zach, eladeb eius min[i]stri. // Ubi est maymon rex. Ubi sunt assaibi, albunalich, aybalidech, yasfla eius ministri. // Ubi est harthan [*barthan] rex. Ubi sunt thaadas, causcas [*caudas], yalcal eius ministri. Ubi est formione rex. Ubi sunt guth, maguth, guthryn eius ministri. Vos invoco venire cum excercitu vestro et meis questionibus obedire timor furoris domini vos convincat, qui vos venire et obedire constringat.      The raising up of the day of Mars, and those spirits which are particular to it.

Then, to the South say:

Excitacio diei veneris et spirituum eius quando particulariter fit.

{T}unc in nogal [*nogahem] dicat. Ubi est sarabocres rex, ubi sunt nassar, cynassa eius ministri. // Ubi est harthan rex, ubi sunt bileth, milalu, abucaba eius ministri. // Ubi est abas [*abaa] rex, ubi sunt hyici, quiron, zach, eladeb eius ministri. // Ubi est maymon [col. 2] rex, ubi sunt assaiby, abymalich [*albunalich], haybalidech, yasfla eius ministri. // Ubi est barthan rex, ubi sunt taadas, caudas, yalcal eius ministri. // Ubi est formione rex, ubi sunt guth, maguth, guthryn eius ministri. // Ubi est iammax rex, ubi sunt carmos [*carmox], yacanol [*ycanol], pasfan [*pasfran] eius ministri. Venite obedientes cum omnibus subditis vestris creatori vestro Et michi nomine ipsius. Exercitus angelorum qui sabaoth dicitur vos meis preceptis subiciat.

Excitacio diei mercurii et spirituum eius quando particulariter fit.

{T}unc in frigicap dicat. Ubi est abaa rex, ubi sunt hyici, quiron, zach, eladel [*eladeb] ministri eius. // Ubi est maymon rex, ubi sunt assaibi, albunalich, haibalidech, yasfla eius ministri. [Ubi est barthan rex, ubi sunt taadas, audas, yalcal eius ministri.] Ubi est formione rex, ubi est [*sunt] guth, maguth, guthryn eius ministri. // Ubi est iammax rex, ubi sunt carmos [*carmox], yconal [*ycanol], pasfran eius ministri. // Ubi est sarabocres rex, ubi sunt nassa [*nassar], cynassa eius ministri. // Ubi est harthan rex, ubi sunt bileth, mylalu, abucaba eius ministri. // Summum dei tremendum ac reverendum iudicium vos apparere et michi in omnibus obedire constringat.

Excitacio diei sabati et spirituum eius quando particulariter fit.

{T}unc in septemtrione dicat. Ubi est maymon rex, ubi sunt assaibi, albunalich, haibalidech, iasfla eius ministri. // Ubi est barthan rex, ubi sunt taadas, caudas, yalcal eius ministri. // Ubi est formione rex, ubi sunt guth, maguth, guthryn eius [135r] ministri. // Ubi est iammax rex, ubi sunt carmos [*carmox], ycanol, pasfran eius ministri. // Ubi est sarabocres rex, ubi sunt nassar, cynassar [*cynassa] eius ministri. // Ubi [est] harthan rex, ubi sunt bileth, mylalu, abucala [*abucaba] eius ministri. // Ubi est abaa rex, ubi sunt hyici, quyron, zach, eladeb ministri eius. Hic debet claudere manum et eis pugnum clausum ostendere cum sigillis.

{T}unc dicat, Virtus istorum sanctorum nominum dei et sigillorum vestrorum vos convincat, que vos congregare, venire, apparere, respondere, et michi in omnibus obedire constringant.

Ut ille vel illi N spiritus quos ego invocavero ad me constricti veniant sub tali forma N letantes appareant de omnibus quesitis veritatem respondeant et omnia mea precepta veraciter adimpleant et adimpleta diligenter et sine corupcione custodiant, per illum qui divisit lumen a tenebris, qui diabolis potestatem suam abstulit, sub cuius potestate sunt celestia terrestria et infernalia, qui vivit et regnat deus in deitate sua, trinitas, pater et filius et spiritus sancti amen.

// Hoc facto dicat sociis quod non timeant, et inclinato capite terram et ensem et nichil aliud respiciant, et si siciunt bibant. // Et tunc magister tenens baculum lauri vel coruli illius anni in manu dextra et thuribulum in sinistra Incipiens in oriente novies circuiens suffumiget circulum dicens.       2. This is called baculus (a stick or staff) here, but virgula (wand, rod, twig) just below.

Excitacio spirituum.

{B}arthan, formione, iammax, sarabocres, harthan, abaa, maymon. Quo dicto percuciat orientalem gladium de virgula dicens. // Exeat hic potentissimus rex barthan cum omnibus suis suffraganeis in virtute celesti meam facere voluntatem. // Tunc in meridie dicat. iammax, sarabocres, harthan, abaa, maymon, barthan, formione. Tunc percuciat meridionalem gladium dicens. Exeat hinc fortissimus rex yammar [*yammax] cum sua inenumerabili caterva virtute divina meam facere voluntatem. // Tunc in occidente dicat. harthan, abaa, maymon, barthan, formione, yammax, sarabocres. Quo dicto occidentalem gladium percuciat dicens. Exeat hic mitissimus harthan rex cum omnium3 suorum velocium subditorum caterva anglica [*angelica] virtute meam facere voluntatem. // Tunc in septemtrione dicat. maymon, barthan, formione, iammax, sarabocres, harthan, abas [*abaa]. Quo dicto percuciat septemtrionalem gladium de virgula dicens. Exeat hic acerbissimus rex maymon cum omnium suorum aereorum spirituum [135v] exercitu virtute obediencie belzebut ab eis debite meam facere voluntatem. // Tunc in consol dicat. formione, yammax, sarabocres, [harthan], abaa, maymon, barthan. Quo dicto consolanem gladium de virgula percuciat dicens. Exeat hic pulcherrimus rex formione cum suis legionibus angelorum virtute timoris summi iudicii meam facere voluntatem. // Tunc in nogahem dicat. Sarabocres, harthan, abaa, maymon, barthan, formione, yammax. Quo dicto percuciat nogahelem gladium de virgula dicens. Exea[t] hic nobilissimus ac fulgentissimus rex sarabocres cum omnium suorum spirituum fulgencium potencia ac virtute virtute huius celestis suffumigii meam facere voluntatem. // Tunc in frigicap dicat. abaa, maymon, barthan, formione, iammar [*iammax], sarabocres, harthan. Quo dicto percuciat frigicapicem gladium de virgula dicens. Exeat hic sapientissimus rex abaa, cum omnium suorum sapientium spirituum exercitu virtute huius sacri [sigilli] dei meam facere voluntatem. // Tunc ponat thuribulum iuxta gladium orientalem inclinato capite respiciens crucem ensis dicat hunc [*hanc] oracionem.           The calling forth of the Spirits.

Barthan, Formione, Iammax, Sarabocres, Harthan, Abaa, Maymon. Which said, he should strike the Eastern sword with the wand, saying: ….              3. There is a blank space left in the manuscript of approximately 5-6 characters.

{D}omine ihesu christe qui in ligno crucis pro peccatoribus voluisti crucifigi, ut in ipso tua mors mortem nostram destrueret. Exaudi clemens et benignus preces servi tui, ut in virtute tua nobis sanctum angelum mittere digneris qui hoc sacro misterio tuo ac signo nos confirmet protegat ac defendat, a temptacionibus malis eripiat et in tuo sacro servicio permanere nos doceat, quia tu es pius et misericors deus qui vivis et regnas deus per omnia secula seculorum. Amen.

Hoc dicto stans pedibus in medio circuli respiciens undique celum taliter invocabit.

Incipit invocacio.

{P}er me<i> et in nomine omnipotentis et coroborati dei vivi et veri sabaoth cui omnia patent et cui nulla latent, sub cuius voluntate omnes subiciuntur creature, ego, N et ff filius quamvis peccator, tamen donum divine suscipio maiestatis, et in ipso <et in ipso> et per ipsum vos barthan, thaadas, caudas, yalchal, formione, [col. 2] guth, maguth, guthyn [*guthryn], iammax, carmox, ycanol, pasfrau, sarabocres, nassar, cynassa, harthan, bileth, milalu, abucala [*abucaba], abaa, hyici, quyron, zach, eladeb, maymon, assaiby, abumalath [*albunalich], yaybaladech [*haybalidech], yasfla. Et omnes alios spiritus, animas, demones, ventos, qui vobis serviunt, obediunt et subduntur, excito, coniuro, contestor, et constringo per hec sua nomina sancta 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.1 Et ipse deus super vos excitet, vos tremere expavescere et timere faciat, ut cum obediencia leticia pulcritudine et mansuetudine, et veritate vos iuxta circulum venire et apparere const[ri]ngat. Unde adiuro vos per summum nomen 21 [*11],2 per magnum nomen 12, per excelsum 13, per tremendum 14, per colendum 15, per reverendum 16, per piissimum 17, per ineffabile 18, per incommutabile 19, per sempiternum 20, quatinus +ab omnibus mundi partibus unanimes et letantes hic iuxta circulum in forma N non nocentes alicui creature non ledentes non frementes non furientes, nec me sociosque meos vel aliquam creaturam terrentes, neminem offendentes set veniatis+ peticionibus meis consulti et providi statim obedire et omnia precepta mea absque omni fallacia penitus adimplere per virtutem illius vobis precipio et ad hoc exorciso quem omnes creature tremunt et colunt, qui vivit et regnat et regnaturus est super omnia et per omnia secula seculorum amen.      (CXXXIII.)

….           1. S3, fol. 155v: “… constringo per ista sancta nomina Agla 1, Monhon 2, Tetragrammaton 3, Olydeus 4, Ocleiste 5, Ampheneton 6, lamyara 7, Ianemyar 8, Saday 9, hely 10, horlon 11.”

 

2. 11: So GH. Sl. 3854 reads “21”; S3, fol. 156r: “…per summum dei nomen Monhon 2.”

{I}tem adiuro vos per nominatos spiritus N et invocando coniuro et coniurando contestor et constringo et viriliter imparo per sanctum nomen 21,1 per sanctissimum 22, per purum 23, et per iustum 24, et per festinantem 25, et per alia dei nomina pura que sunt 26, 27, 28, 29, 30, 31, 32, 33, 34, 35. Et per ista +novem+2 dei nomina ineffabilia que sunt 36, 37, 38, 39, 40, 41, 42, 43, 44, 45. Et per ista nomina dei pura, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60. Quatinus vos barthan et cetera, et omnes spiritus et anime venti et demones qui vobis serviunt obediunt et subduntur, ab omnibus mundi partibus unanimes et cetera. // Per sanctum igitur, iustum, potentissimum, excellentissimum, piissimum et coroboratum heloy, fortem [136r] et admirabilem, perlaudatum, serviendum, tremendum, colendum, venerandum, et terribilem, et per suum sacrum sigillum quo maria sigillavit. // Ego, N, b et f filius, vos prenominatos spiritus N et omnes alios spiritus, animas, ventos, et demones unanimiter et letanter, cum pulcritudine mansuetudine, et veritate hic iuxta circulum venire, apparere, respondere invoco, contestor, imparo, exorciso, con[v]icto, coniuro, constringo, et meis preceptis obedire et ea adimplere sigillo per hec omnia sancta nomina 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81,3 quatinus vos barthan, et cetera, et omnes spiritus, anime, venti, demones, qui vobis serviunt, obediu[n]t et subduntur, ab omnibus mundi partibus unanimes et letantes, et cetera.   The Adjuration.

‘Likewise I adjure you through the esteemed spirits N, ….            1. S3 includes the actual names from CI in addition to the numbers.

 

2. As GH points out, “novem” (nine) in Sl. 3854 is inconsistent with the text, which proceeds to list ten names. S3 (156v) includes name 36 after 35 above, but also reads “decem” (ten) instead of “novem,” and ends with name 46, i.e. “… hofb 34, merkerpon 35, Elzephares 36, et per ista decem dei nomina ineffabilia que sunt Egirion 38 [*37], Betha 38, hombonar 39, Stimulamathon 40, Oryon 41, Eryon 42, Noymos 43, Peb 44, Nathanothay 45, Theon 46.”

 

3. S3 does not include 81.

Sigillum et ligacio.

{B}ethala suspensus in ethera, payga. permyga. percuretaih. perrenay. atariron. aboaga. convenite et concurrite ab omnibus mundi partibus, ara. aray. pangula. iamtarpa. kauthalae. calcecatas. syray. angyus. sathon. arathon. payn. enrapaelon. edydy. per hoc zeham. Vitale. gysina. genasse. acenich. Vicmat. ut angi{u}s de sede florigeret super ea que posita sunt in baldice speris baldultabrac. flebilis. palmonyam. ynephar. yristix. abyreylazacu. sella. occurrite ab universis mundi partibus unanimes et letantes cum obediencia, leticia, pulcritudine, mansuetudine, et veritate in forma N, hic iuxta circulum apparentes, non nocentes alicui creature, nec ledentes, nec frementes, nec furientes, nec me sociosque meos vel aliquam creaturam terrentes, neminem offendentes, set veniatis peticionibus meis consulti et providi, statim obedire, et omnia precepta mea absque omni fallacia possitis adimplere, per virtutem illius vobis precipio et ad hoc exorcizo quem omnes creature tremunt et colunt, qui vivit et regnat et regnaturus est super omnia benedictus per omnia secula seculorum Amen.4                          4. S3: Bethala, suspensus in ethera, payga. permyga. percuretath. perrenay. acairion. aboaga. convenite & concurrite ab omnibus mundi partibus, ara. aray. pangula. Iamtarpa. kauthalae. calecatas. Syray. angyus. Sathon. Arethon. Payn. Enrapaelon. edidy. per hoc zeham. Vitale. Gysina. Genasse. Acenith. Vicinat ut angyus de sede florigeret super ea que posita sunt in baldice speris Balducabrac. flebilis. palmonyam. ynephar. yristix. Abyrey. lazacu. Sella. Occurrite ab universis mundi partibus unanimes & letantes &c.

Tunc novies circumeundo circulum tanges singulos gladios, dicens: [col. 2] {I}nvoco vos aerie potestates in oriente, barthan, formione, iammax, et cetera, sicut fecerat circulos suffumigando Et cum circuierit, reversus in orientem dicat, et invocando, coniuro vos per zabuater, rabarmas, hiskiros, kirios, gelon, [hel], tethel [*techel], nothi, ymeynlethon, karex, et per angelos et archangelos, per tronos, dominaciones, per principatus et potestates et virtutes, per cherubyn, et seraphyn. // Tunc semel circuiens circulum tangens gladios dicat. Et per ista sacra angelorum nomina raphael, caphael, dardiel, urathaphel. // In 2o gladio, satquiel, [raphael], paamcociel, asasagel. // In 3 gladio: samael, satriel [*satiel], ituraiel, amiabiel [*amabiel] // In 4 gladio hanahel, ratquiel, salguyel. // In 5 gladio. gabriel, mychael, samyel, Atithael. // In 6 gladio, mychael, myel, sarapiel. // In 7o [boel], capciel [*caphciel], mycraton, satquiel, quibus non omnibus dominatur.5 Et per omnia que de deo sunt dicenda et intelligenda, et per illud signum salomonis a domino datum et per capud principis vestri belzebub, cui debetis obedire, et per ista nomina sacra [sabaoth], sella, 91, tiros [*ciros], 92, ebion [*obiron], 93, [nomygon], oriel, 94, theos, 95, hespelli, 96, quatinus vos barthan … et eos spiritus et cetera.                                5. “quibus non omnibus dominatur”: S3: “qui vobis omnibus dominatur….”

// Tunc flexis genibus contra 4 mundi partes eis coniungitur penitus, qui a omnes alii non possunt quod hii possunt, et eciam una cum luna referunt consilia secretorum omnium in respectu aliorum et sua forma clara est.

// Tunc semel dicat, flexis genibus contra 4 mundi partes.

{A}ramorule, thanthalatisthen, 97, rabud, thanthalatisthen, 28, 29, principium et finis, 30, 31, 32, te suppliciter exoro et invoco, ut tuo iudicio convicti et constricti veniant advocati et dent michi responsa vera de quibus interrogavero non nocentes alicui creature, non ledentes, non frementes, non furientes nec me sociosque meos vel aliquam creaturam terrentes, neminem offendentes set peticionibus meis [obedientes] pocius et que precepero diligenter adimplentes.

// Tunc stans pedibus sibila sepcies percuciat et tunc semel circueat [136v] circulum dicens, Bethala et cetera usque ad occurrite. // Tunc stans in medio circuli aperta manu super aerem eis signum ostendat dicens. Sigillo salomonis veniant advocati et dent michi responsum verum.

Incipit placacio spirituum.

{G}eneolia, chide,6 ministri tartaree sedis primathie, principes prepotentes sedis apoloice, potestates maonamirie, ego vos invoco et invocando vos coniuro atque superne maiestatis munitus virtute potenter imparo per eum qui dixit et factum est, cui obediunt omnes creature. Et per hoc nomen ineffabile tetragramaton, ioht, he, uau, deleth, in quo plasmatum est omne seculum, quo audito: omnes exercitus celestium terrestrium et infernalium creaturarum tremunt et colunt, quatinus cito et sine mora et omni occasione cessante ab universis mundi partibus adveniatis: racionabiliter de omnibus quecumque interogavero respondeatis non nocentes michi nec sociis meis, non mencientes set pocius veritatem dicentes et veniatis {pa}cifice manifestantes quod cupimus coniu{rat}i per nomen eterni vivi et veri dei, 97.                                 6. S3: “Geuolia chide.” GH, following only Sl. 3854 here, reads “{.}eneolia, chide.”

Quo facto statim apparebunt visiones infinite et illusiones sicut choros, organa, cithare et omnia instrumenta dulcissima, ut possint socios ad exitum provocare, quia supra magistrum nichil possunt. Illis vero transactis, venient exercitus militum et ballivorum ut debeant pro timore de circulo fugere. // Post hec venient sagittarii cum omnium ferarum genere ac si eos crederent devorare. Set operans providus loquatur sociis dicens. Nolite timere ecce signum domini creatoris nostri, convertimini ad eum quia potens est vos eripere de ore malignancium.

// Tunc dicat magister spiritibus manu clausa, fugiat hinc iniquitas vestra virtute vexilli dei. Et tunc aperiat7, ut obedire cogantur. Et statim nichil socii videbunt. Tunc confortando eos dic. Sicio. Potemus. Quid vobis videtur? Nolite timere. Sperantes autem in domino misericordia circumdabit. Letamini igitur in domino et gloriamini. Et scias quod de cetero non timebunt.            (47) Then the master, with closed hands, says as follows to the spirits: “Flee hence with your iniquities, by virtue of the banner of God.” And then he should uncover [the Seal of God],7 to compel them to obey, and immediately the associates will see them no more. (48) Then encourage them, saying, “I am thirsty. We may drink. What does it seem like to you? Don’t be afraid, but put your hope in the mercy of the Lord. Therefore rejoice in the Lord.” And know that they will fear no more.            7. S3 adds “signum dei.”

[col. 2]

// Tunc dicat eis quod de cetero non loquantur. Et tunc in medio circuli conversus teneat manum dextram in aere dicens. Ecce Opus sacratissimum. i.e. signum dei. Et est [*Ecce] mirabilis i.e. tota quasi accidentalis dei potencia descripcio. Ecce capita8 vestra prefigurata scilicet boal. erunt. rata ad destruccionem vestram Sanctissimis dei nominibus exornata. Ecce [signum]9 salomonis cum suis literis karacteribus et figuris quod ante vestram adduxi presenciam. Ecce personam exorcizatoris in medio exorcismi, qui est optime a deo munitus, intrepidus providus viribus qui potenter vos exorcizando vocavit et vocat. Venite igitur cum omni festinacione o aye, samye [*saraye], ne differatis venire per nomina eterna vivi et veri dei, 98, 99, et per hoc presens sacratissimum opus et per sanctum sigillum quod super vos potenter imperat, et per virtutem celestium spirituum et per personam exorcizatoris coniurati festinate venire et obedire preceptori vestro qui vocatur occinnomos.10                 (49) Then tell them that they should not speak any more, and then, in the middle of the circle, he should hold his right hand in the air, saying, (50) “Behold the most sacred work. Behold this wonderful depiction. Behold your divisions prefigured, embellished with the most holy names of God. (51) Behold the sign of Solomon with its letters, characters, and figures, which I have brought before your presence. (52) Behold the person of the exorcist in the midst of the exorcism, who has been well fortified by God, undaunted, prepared with powers, who has powerfully called you, and calls you with exorcising. (53) Come therefore with all haste, O Aye, Samye, come without delay. Through the eternal names of the living and true God, 98, 99, and by this most holy work, and by the Holy Sigil, (54) which commands power over you, and by the virtue of the heavenly spirits, and by the person of the exorcist who is conjuring you, hasten to come and obey your master, who is called “Occinnomos.”            8. S3: “Ecce opus sacratissimum est signum dei, et est mirabilis descripcio. Id est tota quasi accidentalis dei potencia. Ecce capita….”

 

9. So S3. Sl. 3854 is missing the word; GH: “[sigillum]”. H reads “pentaculum.”

 

10. Compare Heptameron, p. 123

Hic sibilet undique semel et statim videbit motus et signa propria, set non nocebunt de cetero. // Et tunc dicat sicut homo ferens imperium divine, maiestatis et quasi eos in infimo suppeditans. // Quid tardatis? que est ista mora quam facitis? properate vos et obedite preceptori vestro, bathac2 super Abrac ruens, Abeor super Aberor. Et statim venient in forma propria, Si illis venientibus dum fuerint circa circulum dicat magister ostendens eis sigillum. Ecce coniuracionem vestram, nolite inobedientes fieri. Et statim videbit eos in forma pulcherrima et pacifica dicentes: Pete quod viso nunc, parati sumus quicquid preceperis adimplere, quia nos dominus subiugavit. Tunc pete quod vis et tibi fiet, vel aliis, pro quibus volueris operari.                (55) Here he should whistle1 once on each side, and immediately he will see movements and relevant signs, but they will not harm anything. And then he should speak like one bearing the command of divine majesty, and as if they are humbly satisfying your needs: (56) “Why are you not yet here? What is the reason for your delay? Hurry and obey the commands of your master, Bachac rushing upon Abrac, Abeor over Aberor.” (57) And they will come immediately in their proper forms, ….   1. Regarding the magic whistle, see CXL.

2. GH: Bachac.

[Quartum opus vel tractatus.]

Capitula 4i tractatus de terreis angelis.

{D}e incarceratis habendis. // De carceribus reserandis. // De thesauris et metallis et lapidibus preciosis et omnibus rebus absconditis habendis. // De apparencia corporum mortuorum quod loquantur et resuscitata apparea[n]t. [137r] // De apparencia creacionis animalium de terra. // Set ista duo subtraximus quia erant contra domini voluntatem, scilicet mortuum apparenter suscitare, et animalia de terra apparenter creare. Finiunt capitula 4i tractatus.        [Fourth Book or Treatise.]

(CXXXIV) Chapters of the Fourth Treatise. Concerning the angels of the Earth.

……

Incipit modus operandi in eis.     (CXXXV) The beginning of the way of operating in them.

{E}odem enim modo quo in precedenti opere continetur potes operari de istis spiritibus terreis si suffumigium et nomina mutarentur, circulus et sigilla. // De quibus spiritibus breviter hic dicamus, qui sunt turpissimi et omni pravitate pleni. // Eorum natura est radices arborum et segetum exstirpare thesauros occultos in terra custodire et conservare, terremotus facere, fundamenta civitatum vel castrorum destruere, homines in cisternis deprimere et cavernis, Incarceratos temptare, homines destruere, lapides preciosos in terra occultos adlibitum dare, et nocere cuicumque. Corpora eorum sunt ita grossa sicut et alta, magna et terribilia, quorum pedes sunt quilibet 10 digitorum in quibus sunt ungues ad modum serpentum, et habent 5 vultus in capite. Unus est bufonis, alter leonis, tercius serpentis, quartus hominis mortui lugentis et plangentis, quintus hominis incomprehensibilis. Duos tigrides gerunt in cauda. Tenent in manibus duos dracones, color[um] eorum nigerrimus omni nigredine inestimabili. Sunt autem 5. Corniger rex meridionalis, et habet 4 ministros in 4 mundi partibus. // Trocornifer in oriente. // Malafer in occidente. // Euiraber in meridie. // Mulcifer in septemtrione. Et quilibet habet legiones centum, et in qualibet sunt demones 4500, qui omnes istis 4 obediunt et subduntur. // Et isti 4 sunt qui possunt omnes alios spiritus a thesauris absconditis fugare ligare et constringere, et sunt ministri infernales. // Princeps eorum est labadau, eius coadiutor est Asmodeus qui dat thesaurum indestructibilem cuiuslibet monete. Motus eorum est castrorum ruina, segetum et plantarum exstirpacio. Signum est quod totus mundus videbitur destrui invocanti. // Suffumigium eorum est sulphur. // Circulus eorum concavus et rotundus et distet a circulo magistri per 9 pedes.

[col. 2]

Sigillum terre.

{H}oreaua, recolia, narex, axo, et abdia, laadia, cauethlegia, byaron, eleymath, thetanyra, adulaua, mathia, nysmaria, pergaria, perelyn, pernigyn, perlabudyn, perkedusyn, perbatusyn, pergalmegue, garaneu, ut tartari cogerentur.              the Seal of the Earth.

{H}oreaua, recolia, narex, axo, and abdia, laadia, cauethlegia, byaron, eleymath, thetanyra, adulaua. Mathia, nysmaria, pergaria, perelyn, pernigyn, perlabudyn, perkedusyn, perbatusyn, pergalmegue, garaneu, in order that they might be collected in the infernal region.

Coaccio eorum sive coniuracio.

{I}nvoco vos terree potestates, et invocando coniuro, et cetera, ut supra in precedenti opere.

// Tunc cum dixerint quid vis pete quod vis et fiet. // Set melius est scribere peticionem in tegula nova vel tegula cum carbonibus et in eorum ponere circulo et sic eos non audies, nec videbis, et tum quicquid petitum fuerit facient in instanti. Et de istis nunquam vel raro Christianus se intromittit, nec eorum consilia sunt credenda.

Circulus, in quo apparent spiritus.

equalitas — terre

 

// In hac operacione 4 de angelis terreis duo isti circuli necessarii. Iste primus, qui est concavus, est in quo veniunt advocati, set iste secundus est planus in quo invocans stare debet et debet distare a

 

 

primo per 9 pedes. Et de hiis maxime operantur pagani, et rarissime Christiani.

[137v]

Incipit Quintus liber.

[Primum capitulum quinti tractatus.]

 

Beginning of the Fifth Book.

(CXXXVI) The First chapter of the Fifth Treatise.

{I}ncipit quintus et ultimus tractatus de exposicione predictorum in generali. In 4 primis tractatibus quia in libro honorii sunt 5 tractatus. // Primus de visione divina. // Secundus de angelis bonis. // Tercius de aereis. // Quartus de terreis. // Quintus de exposicione horum.

{D}e visione divina. // De cognicione potestatis divine. // De absolucione peccatorum ne homo incidat in peccatum mortale. // De redempcione trium animarum a purgatorio.

// Omnium autem horum 5 operum precedencium ordo iacet suo modo verissimo situatus. // De primo enim iam patet peticio explanata. // De secundo autem taliter postulabis, ut abluto corpore me vivente mea possit anima cum tua incomprehensibili potencia a te cognita cum tuis sanctis angelis tuam cognoscere potestatem. // De 3o taliter postulabis, ut abluto corpore te cum tuis novem angelorum ordinibus me vivente mea possit anima collaudare, et meorum concedas veniam peccatorum. // Quarto taliter est dicendum ut abluto corpore dehinc nullam possim committere maculam peccatorum, set meo vivente corpore puro corde, mente et opere te cum tuis novem angelorum ordinibus mea possit anima collaudare et cetera. Quinta peticio taliter situetur, ut meo abluto corpore te <te>cum tuis et cetera. Ex tua gracia N, N, N tales a penis purgatorii eripias et suorum veniam tribuas peccatorum, ut ipsi iam defuncti, tuam possint agnoscere, laudare et glorificare maiestatem. // Istud eim opus potes novies facere sine ira dei, et qualibet vice secundum quod predixi tres animas impetrabis. // Et scias quod de omnibus aliis si eodem modo petieris optinebis. // Vel sic. Ut abluto corpore celestes, igneas, aereas, aquaticas et terreas efficaciter possim cognoscere potestates.

2m capitulum quinti tractatus de consecracione hincausti sigilli dei eterni vivi et veri operantis.

{D}eus invisibilis, deus inestimabilis, deus ineffabilis, deus incommutabilis, deus incoruptibilis, deus piissime deus dulcissime, deus [col. 2] excelse deus gloriose deus inrnense deus tocius misericordie. Ego licet indignus vel plenus iniquitate, dolo et malicia, suplex ad tuam venio misericordiam orans ac deprecans ut non respicias ad universa et innumerabilia peccata mea, set sicut consuevisti peccatorum misereri et preces humilium exaudire, ita me famulum tuum N, licet indignum exaudire digneris clamantem ad te pro hac benediccione huius creature sanguinis ut ipse aptus et dignus efficiatur pro hincausto sigilli tui sacri et preciosi et nomen tuum [*nominis tui] semenphoras ita ut aptitudinem quam optinere debet optineat per sanctissimum nomen tuum quod 4 literis scribitur ioht, he, vau, deleth, agla, eloy, yaym, theos, deus. Quo audito: celestia, terrestria et infernalia tremunt et colunt. Et per hec sanctissima nomina, on, alpha, et ω, principium et finis, el, ely, eloe, eloy, elion, sother, emanuel, sabaoth, adonay, egge, ya, ya, ye, ye, benedicatur hec cruoris creatura et preparetur et apertatur [*aptetur] pro hincausto sacri sigilli tui et sanctissimi nominis semenphoras tui quod est benedictum per infinita secula seculorum, amen.             (CXXXVII)

{D}omine Ihesu Christe per ineffabilem misericordiam tuam parce michi et miserere mei et exaudi me nunc per invocacionem nominis trinitatis patris et filii et spiritus sancti, ut acceptas habeas et tibi placeant oraciones et verba oris mei per invocacionem tuorum sanctorum 100 nominum, scilicet agla, monhon et cetera humiliter et fideliter deprecans licet ego indignus tamen in te confidens ut sanctifices et benedicas cruorem istum per sanctissima nomina tua predicta et per nomen semenphoras 72 literarum quatinus per virtutem et sanctitatem et potestatem eorundem nominum et per virtutem et potestatem tuam divinam sit cruor iste consecratus + benedictus + confirmatus + per virtutem sacratissimi corporis et sanguinis tui ut virtutem quam optinere debet et aptitudinem optineat et efficaciter sine aliqua fallacia veraciter valeat ad scribendum sigillum tuum sanctum ut sanctam virtutem optineat <verba et efficaciter sine aliqua fallacia veraciter valeat ad scribendum sigillum tuum sanctum cccc>, et potestatem habeat ad quam est institutum, prestante domino qui sedet in altissimis, [138r] cui sit laus honor et gloria per infinita secula seculorum amen.

Oracio benediccionis.

{B}enedicat te pater + benedicat te filius + benedicat te spiritus sanctus +. Sancta mater domini nostri Ihesu Christi te benedicat et sanctificet ut virtutem sacramenti in sigillo dei ex te scribendo o cruor optineas quam optinere debes, benedicant te omnes sancte virgines, benedicant te hodie et in omni tempore omnes sancti et electi dei, omnes virtutes celestes te benedicant et confirment angeli omnes et archangeli, virtutes, principatus, potestates, troni, dominaciones, cherubyn et seraphin, ex auctoritate et licencia dei te benedicant, per merita et oraciones omnium sanctorum tuorum domine Ihesu Christe benedicas + et sanctifices + et consecres + cruorem istum sigilli dei et confirmes per omnipotenciam tuam et virtutem et potestatem optineat sigillum tuum de eo scribendum quam debet et ad quam est institutum et confirmatum prestante domino nostro Ihesu Christo cuius regnum et imperium sine fine manet in secula seculorum. Amen.

{A}ntequam iste 3 oraciones supra cruorem dicantur procedenter versus ierusalem, dicatur supra eum exorcismus salis quod ponitur in aqua, ter, nisi quod nomina sic debent mutari. // Exorcizo te creatura cruoris loco de creatura salis, et qui per salomonem te in sigillum dei mitti iussit, loco dei [*de], qui per heliseum te in aqua mitti iussit, et sic de aliis. Illo autem exorcismo sic ter dicto cum stola in collo, dic ter oraciones tres precedentes. Quo facto? sigilli domini cruor erit benedictus.

Tercium capitulum quinti tractatus de exposicione precepti missarum dati in primo tractatu et subintellecti in quolibet tractatuum premissorum.            (CXXXVIII) The third chapter of the Fifth Treatise, concerning the exposition of teachings of the Masses given in the first treatise….

Prima dies.

{I}n prima die secunde mundacionis dicet sacerdos missam alicuius diei dominice extra ieiunium vel alicuius secundum maiorem effectum quem habet ad illam, in loco prefacionis dicat hanc oracionem. // Nos tibi semper et ubique gracias agere. Domine sancte pater omnipotens eterne deus per Christum dominum nostrum per quem maiestatem tuam laudant angeli adorant dominaciones tremunt potestates. Celi celorumque virtutes [col. 2] ac beata seraphin socia exultacione concelebrant, cum quibus et nostras voces et cetera.

Secunda dies.

{I}n secunda die hanc loco prefacionis, cum missa Apostolorum. // Te domine suppliciter exorare ut gregem tuum pastor eterne non desera<n>s set per beatos apostolos tuos et cetera.

3a dies.

{I}n 3a die missam ieiunii vel quadragesime et hanc oracionem, Nos tibi semper et ubique gracias agere, Domine sancte pater omnipotens eterne deus. Qui corporali ieiunio vicia et cetera.

4a dies.

{I}n 4a die missam de nativitate imperatricis angelorum [et]. // Et te in nativitate beate marie et cetera.

5a dies.

{I}n 5a die missam annunciacionis eiusdem [et]. // Et te in annunciacione et cetera.

6a dies.

{I}n 6a die missam nativitatis Christi et ista sit prefacio // Quia per incarnati verbi misterium nova et cetera.

7a dies.

{I}n 7a die missam epiphanie et prefacio, Quia cum unigenitus tuus in substancia nostre, et cetera.

8a dies.

{I}n 8a die missam purificacionis. Et prefacio, Et te in purificacione beate marie.

9a dies.

{I}n nona die missam resurreccionis. Et prefacio. <Et> te quidem domine omni tempore set in hac potissimum nocte vel die gloriosius predicare cum pascha nostrum et cetera.

10a dies.

{I}n 10a die missam ascencionis, et prefacio. Qui post resurreccionem suam omnibus discipulis suis manifestus apparuit, et cetera.

XIa dies.

{I}n XIa die missam assumpcionis beate marie et prefacio sit. Et te in assumpcione et cetera.

12a dies.

{I}n 12a die missam omnium sanctorum, et prefacio apostolorum sit, nisi quod vox apostolorum in vocem omnium sanctorum commutetur.

13a dies.

{I}n 13a die missam angelorum et prefacio apostolorum nisi quod beati apostoli in beatos angelos transmutentur.

14a dies.

{I}n 14a die missam spiritus sancti et prefacio sit, Qui ascendens super omnes celos et cetera.

15a dies.

In quintadecima die missam sancte crucis et prefacio sit, Qui salutem humani generis in ligno et cetera.

16a dies.

[138v]

{I}n 16a die missam trinitatis et prefacio sit, Qui cum unigenito filio tuo et spiritu sancto unus es<t> deus et cetera.

Quartum capitulum quinti tractatus de inicio aggrediendi opus invocacionis.

{E}xcitacio ventorum est principium operandi in illa XIa hora diei operis sacri et debet fieri extra domum longe a circulo ad duo stadia vel tria. Et debet prius esse bene preparatus de necessariis suis, de optimo vino de 7 ensibus, de sibilo, de virgula coruli, de sigillis, de signo dei, de thure, de thuribulo, de candela virginea et sic de aliis ut prius patet.        (CXXXIX) Fourth chapter of the Fifth Treatise, concerning the beginning of undertaking the work of invocation.

….

// Et scias quod in illa pelle ubi est sigillum domini debent esse tria sigilla predicta sub signo: ita quod pendeant de manu. // Sigillum angelorum sit immediate sub signo dei, et Sub illo sigillum aereorum et sub illo terreorum.

Et quando cognoscentur motus eorum appropinquare oportet ire ad circulum et delere 7 nomina creatoris, et tunc item ut prius extra iuxta circulum excitare, et cum videbitis motus eorum intrare circulum et facere ut est predictum.

// Virga autem sit quadrata et in uno latere scribatur in summitate, adonay. In secundo latere sabaoth. In 3o hiskiros, in 4o Emanuel. In medio virge fiat pentagonus salomonis et ubi virga tenetur crux, et sic erit parata operi sacro et miro.            But the wand should have four sides. On one side should be written “Adonay;” on the second side “Sabaoth;” on the third, “Hiskiros;” on the fourth “Emanuel.” On the middle of the wand make the pentagonal figure of Solomon, and where the wand is held, a cross, and thus it will be prepared for sacred and wonderful works.          Hiskiros: Greek ισχυρος, Iskhiros (Mighty One).

Quintum capitulum quinti tractatus de composicione sibili et exposicione cuiusdam dicti in 3o tractatu.   (CXL) Fifth Chapter of the Fifth Treatise, concerning the composition of the whistle, and an explanation of certain sayings in the Third Treatise.

{F}ac sibilum de ere albo vel de argento vel de auro vel avellana, et sit eptagonum, id est septem latera habens, sit grossum ad placitum, sit longum ad longitudinem trium digitorum.

// Tunc in summitate eius sculpatur hoc nomen, on. Et inferius in alia summitate beel. Et in latere primo ubi est forus sibili scribatur nomen regis orientalis, scilicet barthan. In secundo latere a dextris nomen regis consol, scilicet formione. In 3o regis meridiei, scilicet yammax. In 4o regis nogahelis, scilicet sarabocres. In 5 latere regis [col. 2] occidentalis, scilicet harthan. In 6o regis frigicapicis, Abaa. In 7o regis septemtrionalis, maymon. Et postea benedic eum sicut cruorem nisi quod mutabis nomen, et ubi dicebatur in sigillum dei te mitti iussit, nunc dices, in clamatum spirituum te clangere iussit.                 Make a whistle from white copper,1 or from silver, or from gold, or even hazel, and it should be heptagonal, i.e. having seven sides. It may be as large as you please, and its length should be as long as three fingers.

….           1. White copper: an alloy of copper and nickel, often including zinc.

Et scias quod quando vocantur angeli boni non debet habere sibilum neque virgam neque ensem [*enses], et tu debes stare extra circulum, et ipsi debent apparere infra circulum, qui debet esse altus tribus pedibus et semis. // Set in aliis aereis et terreis oportet predicta habere. Set differt inter illos quia illi aerei apparent extra circulum in aere homine existente infra circulum qui debet esse totus planus sicut +epiparet+. Set in terreis sic est quod ipsi apparent infra circulum concavum, profundum et rotundum homine existente infra alium circulum, ab illis circulis predictis, qui tamen similiter debet esse planus et equus et circa eum scripta solum 4 nomina dei, prout patet.

// Angeli hore sunt qui regnant in hora operis angeli diei qui in die operis, Angeli mensis angeli lune, vel principii mensis Angeli faciei qui regnant facie ubi est eorum dominium ascendente. Temporis omnes insimul et principes eorum omnium sunt 7, ut patuit supra, casziel, satquiel et cetera. // Adhuc sunt 7 superiores, scilicet barachiel, uriel et cetera.

Explicit liber de vita anime racionalis, qui liber sacer vel liber angelorum vel liber iuratus nuncupatur, quem fecit honorius magister thebarum. Hic est liber quo deus in hac vita facialiter quit videri. Hic est liber quo quilibet potest salvari et in vitam eternam procul dubio deduci. Hic est liber quo infernus et purgatorium queunt sine morte videri, hic est liber quo omnis creatura exceptis novem ordinibus angelorum possunt subiugari. Hic est liber quo omnes siencie possunt haberi. Hic est liber quo substancia imbecillissima potest substancias robustissimas et devincere et subiugare. Hic est liber quem nulla lex habet nisi Christiana, et si habet, nil [139r] sibi prodest. Hic est liber qui est maius iocale a domino datum omni alio iocali exclusis sacramentis. Hic est liber quo natura corporalis et visibilis cum incorporali et invisibili alloqui racionari et instrui potest. Hic est liber quo innumerabiles thesauri haberi possunt. Et multa alia per hunc fieri queunt que narrare dispendium esset. Ideo merito Sacer nuncupatur.     (CXLI)

Here ends the book concerning the life of the rational soul, which is called the Sacred Book, or the Book of the Angels, or the Sworn Book, which was made by Honorius, the master of Thebes. This is the book with which one is able to see God face to face, while still alive. This is the book….

Scriptus fuit liber iste et completus Die martis hora 10a que est ho            The writing of this book has been completed on the tenth hour of this day, Tuesday, which is ho….1                1. The manuscript breaks off right in the middle of this colophon.

 

 

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heare foloweth an other worke for the angels of the .7. heav-| ens,

and of the .4. tymes or seasons of the yeare accordin-| ge to the nature and dysposissione of the .7. planettes and | celestiall bodies, and fyrst heare begeneth the names of the | .4. seasonns of the yeare and the angels that haue rewle | and goverment in the sayde tymes, wt the names of the pr-| incipall head or rewler of every signe, and the names of þe | principall head or rewler of the yearth, wt the names of þe | .2. lyghtes that Is the Sonne and the mone, which haue | workinge in there qualytes, in the .4. quarters or seaso-| nnes of the yeare accordinge to the providence will and | pleasuer of the allmighty god of his Incomperhensibili-| te created and made */*/*/*/*/*/*/*/*/*/* |               This text is not part of the Sworn Book proper, but is found appended to it in manuscript R.

Compare with de Abano’s Heptameron.

The names of the springe tyme Is called + talui + ./.|

The name of somer Is called + casmaram + ././.|

The name of harvest Is called + ardarael + ./.|

The name of winter Is called + farlae + ././.|

Thes angels do rewle and governe in the springe tyme. /././.|

  1. Core. Amatiel.               Commissoros.

 

 

[71v]

+ spugliguel +                    + amaday +

The principall headd or rewler of the signes of the springe tyme, Is called.                           The name of the power of the yearth In the springe tyme Is called

 

+  + abraym +      + agusita +

The names of the .2. lyghtes that is called þe Sonne and the mone which rewle in the springe tyme are called

 

 

Thes angells do rewle and governe in the somer tyme.

+ gargatel +        + fariel +              + gaviel +

 

 

 

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+ Tubiel +                            + festatui +

The principall head or rewler of the signes In sommer sesonne Is called.                               The name of the power of the yearth in the sommer sesonne Is calledd

 

+  + athemay +  + armatas +

The names of the .2. lyghtes that Is called the sonne and the mone whych rewle And Governe In the Sommer Sesonne, Are called

 

 

Thes angells do rewle and governe in þe harvest tyme.

+ tarquam +       + gualbarel +

 

 

 

[72v]

+ tolquaret +                      + rabianira +

The principall headd or rewler of the signes of the haruiste tyme Is called.                           The name of the power of the yearth in the harviste tyme Is called.

 

+  + abragini +     + matasignais +

The names of the .2. lyghtes that Is called the sonne and the mone whych rewle and Governe In the harviste Seasonne are called.

Thes angells do rewle and governe in the winter season.

+ amabael +       + ctarari +

 

 

 

[73r]

+ Altarib +                          + gerenia +

The principall head or rewler of the signes in the winter seasonne Is called.                        The name of the power of the yearth in the winter seasonne Is called.

 

+  + commvtaf +                + affaterim +

The names of the .2. lyghtes that Is called the sonne and the mone whych rewle and Governe In the winter sesonne Are called.

 

 

Thes be the angells of the .12. signes. */*/*/*/*/*/*     Compare Agrippa III, ch 24.

+  + malchidael +              +  + asmodel +   +  + ambriel +     +  + muriel +

 

 

 

[73v]

+  + verchiel +    +  + hamaliel +   +  + zuriel +         +  + barchiel + [A: Barbiel]

 

 

+  + aduachiel +                 +  + hanael +      +  + gamviel + [A: Cambiel]          +  + barchiel +

 

 

 

Thes be the angells of the .28. mancions of þe mone

+ geniel                + enediel             + amixiel              + azariel +

 

 

 

[74r]

+ cabiel [A: Gabiel]          + dirachiel           + scheliel             + amnediel +

 

+ barbiel              + ardesiel            + neciel                + abdizuel +

 

 

+ Iazeriel              + ergediel            + ataliel                + azeruel +

 

 

 

[74v]

+ adriel                 + egibiel               + amutiel             + kiriel +

 

+ bethnael          + geliel + requiel              + abrinael +

 

+ aziel   + tagriel                + alheniel            + amnixiel +

 

 

 

[75r]

 

Thes be the angells of the .4. wynes and princies.             Compare OP3.24.

of the east Is.    of the weast Is.                 of the northe Is.               of þe sowthe Is.

+ michael             + Raphael            + Gabriel              + nariel + or vriel+

 

 

 

Thes be the angells of the .4. elementes & dominators.

of the aier Is.     of the wather Is.              of the yearth Is.                of þe fyear Is.

+ cherub              + tharsis               + ariel    + seruph + or nathaniel +

 

 

 

Salomon making a destinctyon upon the | dayes and planettes of the spyce with þe | which aman oughte to make thimiamate, | sayde that of  is eche good rootte in good | and euill, of  all frutes, of  eche tree, | of  eche gumme, of  eche rynde, of  | eche flowers and odoriferus herbe, of the |  eche lefe, */*/*/* bacce, cardamonum wax, | put also with ^thes thinges */*/*/*/*/*/*                 Solomon, making a distinction upon the days and planets of the spice with which a man ought to make thimiamate, said that of Saturn is each good root in good and evil, of Jupiter all fruits, of Mars each tree, of Sol each gum, of Mercury each rind, of Venus each flower and odoriforus herb, of the Moon each leaf. Bacce, cardamonum wax, put also with these things.

Hermes sayeth that he founde in an olde | booke þt these were þe more suffumigatyons | thimiamate grecum, masticke, sandalus,

 

[15v]

galbanum, muscharlazerat, mirram and | ambram and these be þe collectyons of spir-| ites */*/*/*/* and he saythe there is no suche | suffumigatyon to call spirites as is amb-| ra, lignum aloes, costus muscus crocus | and bloode of a lapwinge wt thimiamate | mixt all to gethere wt equall porcions, so | þt it be odiferus of the goumes. */*/*/*/*/*/*/*         Hermes says that he found in an old book that these were the more suffumigations: thimiamate grecum, mastic, sandalus, galbanum, muscharlazerat, myrrh, and amber, and these be the collections of spirits. And he says there is no such suffumigation to call spirits as is ambra, lignum aloes, costus muscus, crocus, and the blood of a lapwing, with thimiamate mixed all together in equal portions, so that it be odiferus of the gums.

Suffumigacions compounded of sartai-| ne thynges heare foloweth. atrubited vn-| to the planettes. */*/*/*/*/*/*/*/*/*/*/*          Suffumigations compounded of certain thinges here follow, attributed to the planet.

For the sonne take saffrone, amber, muske, | lignum, aloes, lignumbalsami, the frutte | of laurell, wt cloues, mir, and thuer equall | porcions so þt it be mixt all to gether after | such manner þt it be veri swete of odour | of the goumes aforsaide, put to this þe | braines of an eygell and the bloude of an | whytte coke suche quantite as yt may be

 

[16r]

verie odiferus as before sayde and mak-| eyt in lyttell balles or pylles and kepe yt | verie close frome the aier or wynde for | youre use. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*           For the Sun take saffron, amber, musk, lignum, aloes, lignum balsam, the fruit of laurel, with cloves, myrrh, and thuer equal portions, so that it is mixed all together after such manner that it be very sweet of odor of the gums aforesaid. Put to this the brains of an eagle and the blood of an white cock, such quantity as it may be very odiferous as before said. And make it into little balls or pills and keep it very closed from the air or wind for your use.

For the mone take the heades of froges | made of the aier which you may gather aft-| er some showers of raigne, with the eyes of | a bull and the sede of whytt popye wt thure, | and camphyre equall porcions, mixt all to | gethere wt sangine menstruo, and the bloud | of a whytt gander suche quantyte as yt may | be verie odiferus, and laye ytt safflye vp | for youre vse as before sayde.*/*/*/*/*/*/*/*      For the Moon take the heads of frogs made of the air, which you may gather after some showers of rain, with the eyes of a bull and the seed of white poppy with thure, and camphir, equal portions, mixed all together with sangine menstruo, and the blood of a white gander, such quantity as it may be very odiferus, and lay it safely up for your use as before said.

For mars take euphorbium, bedellium, ar-| moniacum, the rottes of bothe þe hearbes ca-| lled elleborus, of some yt is called bearfotte, | wt the powder of the stone called magnes, | and mirr, wt a lyttell sulphuer, but of the | other equall porcions, mixt all to gether

 

[16v]

wt the braines of a rauen, and humayne | bloude wt the bloude of a blak catt suche | a quantie as yt maye be verie odiferus, | and laye yt up for youre vse as before sa-| ide. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*       For Mars take euphorbium, bedellium, armoniacum, the roots of both the herbs called Helleborus (of some it is called bearfoot), with the powder of the stone called magnes, and myrrh, with a little sulphur, but of the other equall portions, mixed all together with the brains of a raven, and human bloode, with the blood of a black cat, such a quantity as it may be very odiferus, and lay it up for your use as before said.

For marcurie take mastike, thuer, cloues, | the hearbe called sunckfoyle and of the st-| one in pouder called an agath, of equa-| ll porcions and mixt all thes to gethere, | wt the braines of afox and of a wesell, wt þe | bloude of a pye called a hagester, suche | a quantyte as shalbe expedient, so þt it be | verie odiferus of the goumies aforesaide, | and laye yt vp saffe for youre vse as be-| fore is first wrytten. */*/*/*/*/*/*/*/*/*/*              For Mercury take mastic, thure, cloves, the herb called cinqfoil, and of the stone in powder called an agate, of equal portions, and mix all these together with the brains of a fox and of a weasle, with the blood of a pie called a hagester, such a quantity as shall be expedient, so that it be very odiferus of the goumies aforesaid, and lay it up safe for your use, as before is first written.

For the planett iubiter take the sede of a~ | ayche tree, lignum aloes, storax, beniame~ | and of the stone þt is called lapis lazuli, | and the greate endes of the quiells of

 

[17r]

a pecoke equall porcions, and mixtall th-| es to gether wt the bloude of a storke, of | a swalowe, and the braines of stagg call-| ed an hartte when he is kylled in the pr-| ecens of the prince, the male or female | will serue, but take suche a quantite as | yt may be verie odiferus of the foresai-| de gumes, and layeyt vp vere well fo-| r youre vse as before saide. */*/*/*/*/*/*                 For the planet Jupiter take the seed of an ash tree, lignum aloes, storax, benjamen, and of the stone that is called lapis lazuli, and the great ends of the quills of a peacock, equal portions, and mix all these together with the blood of a stork, of a swallow, and the brains of stag called an hart, when he is killed in the presence of the prince, the male or female will serve, but take such a quantity as it may be very odiferus of the foresaid gums, and lay it up very well for your use as before said.

For the planett venus, take muscke, ambre, | lignum aloes, redd roses, and of the stone in | pouder called corall, of þt whiche is redd eq-| uall porcions and mixt all thes to gethere, | with the braines of sparowes male and | female, and wt the bloude of a turcledoue | or of a howse doue being whytte, hauinge | allwayes respect that it be odifires of | the goumies as afore mencioned, and | kepe yt verye well for youre vse, vt supra, For the planet Venus, take musk, amber, lignum aloes, red roses, and of the stone in powder called coral, of that which is red, equal portions, and mix all these together with the brains of sparrows, male and female, and with the blood of a turtledove, or of a house dove being white, having always respect that it be odiforous of the goumies as aforementioned, and keep it very well for your use, ut supra (as above).

[17v]

For the planett saturne take the sedde of bla-| ke popye the sede of henbane, the rotte of ma-| ndragg, and of the stone in powder called ma-| gnes, and of mirr, equall porcions, mixt | all thes to gethers with the braines of abl-| ake catt, and the bloude of backes called fl-| uider myse, hauinge respecte to the quanti-| te that it be odiferouse of the goumie afore | specified, kepeinge it verie well for youre | vse as is first wrytten. */*/*/*/*/*/*/*/*/*/*/*     For the planet Saturn take the seed of black poppy, the seed of henbane, the root of mandrake, and of the stone in powder called magnes, and of myrrh, equal portions, mix all these together with the brains of a black cat, and the blood of backes called fluider mice [i.e. bats], having respect to the quantity that it be odiforous of the goumie afore specified, keeping it very well for your use as is first written.

Heare foloweth of maruelous efficacei sa-| rtaine suffumigacions accordinge to the de-| monstracion of lerned and wyse men aft-| er the opnione of philosophye. */*/*/*/*/*/*/*        Here follows of marvellous efficacies of certain suffumigations according to the demonstration of learned and wise men after the opinion of philosophy.

A suffumigacion made of thes hearbes as | foloweth causeth a man to see scecreate vis-| ions to fore shewe and pronogsticate hidd | and secreat mystires concerninge the hole | vse of the world, and to revele and open-| ley declare the quallities and operacion

 

[18r]

therof */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take of sede of flex the sede of the hearbe | called flesede, the rottes of violettes the | rottes of persley, and make a fumigaci-| on accordinge to the vse as you shalbe | tawghe in this booke, and you shall thor-| owe the grace and healpe of allmightie | god haue your desyere. */*/*/*/*/*/*/*/*/*/*     A suffumigation made of these herbs as follows causes a man to see scecreate visions to foreshow and prognosticate hidden and secret mysteries concerning the whole use of the world, and to reveal and openly declare the qualities and operation thereof.

Take of seed of flex the seed of the herb called fleseed, the roots of violets, the roots of parsley, and make a fumigation according to the use as you shall be taught in this book, and you shall through the grace and help of almighty God have your desire.

A suffumigacion made of thes erbes cau-| sethe visions in the ayer or els wheare | to apeare. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take coriander of some called colender | and henbane, and the skine þt is withein | the poundgarnet and the fumygacion m-| ade yt is finished þt you desyere. */*/*/*/*              A suffumigation made of these herbs cause the visions in the air or elsewhere to appear

Take coriander of some called colender, and henbane, and the skin that is within the pomegranite. And the fumigation made, it is finished [=accomplished] that [which] you desire.

A suffumygacion made of thes hearbe-| s as folowithe causethe visions of the | earthe to appeare.*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the rotte of the cane reede, and

 

[18v]

the rott of fenill giaunte, which is called feru-| la, with the skynne þt is wt in the pourgarnet, | and henbaune, and the herbe tassi barbassi | and reed saunders and blake poppie, the | conffeccione of thes made it is finished that | you desyere */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

But iff this hearbe perslie with þe rote of | ytt be added vnto the fore sayde confecsion | yt destroyethe the forsayde matter and | maketh it cleane voyde from all places | and yt shall come to no effecte. */*/*/*/*/*/*    A suffumigation made of these herbs as follows causeths visions of the earth to appear

Take the root of the cane reed, and the root of giant fennil, which is called ferula, with the skin that is within the pourgarnet, and henbane, and the herb tassi barbassi, and red sanders, and black poppy. The confection of these made, it is finished that [which] you desire.

But if this herb parsley with the root of it be added to the foresaid confection, it destroys the forsaid matter, and makes it clean void from all places, and it shall come to no effect.

A suffumigacion made of thes hearbes | as foloweth expellyth and driuith a-| waye all visions, and fantices in slepe | or other wyse */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take piones peniriall, mintes and þe | hearbe called palmacrist, and make a | confeckecion therof at your goinge to | bedd or at ani other tyme when as n-| ede requireth and yt shalbe donne that

 

[19r]

you requier */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* A suffumigation made of these herbs as follows expels and drives away all visions, and fantasies in sleep or otherwise.

Take peonies, pennyroyal, mints and the herb called palmacrist, and make a confection thereof at your going to bed, or at any other time when as need requires, and it shall be done that [which] you require.

A suffumigacion made as folowith dryvi-| th and expellith all poysons and venomes

Take the pemies of a peroke the hidden | partes of the longes of an asse and ma-| ke a conffeccion thereof and yt is donne | that you desire */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* A suffumigation made as follows drives and expels all poisons and venoms.

Take the fumes of a peacock [feather, and] the hidden parts of the lungs of an ass, and make a confection thereof, and it is done that [which] you desire.

A suffumigacion made as folowith ca-| wsyth a howse or suche places where yt | is made to sime as yt were full of wa-| ter or blowde. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the galle of the fyshe called a cuttle | the swete gum called arminioicum & | rosses and lingum aloes, if then the sa-| yde confeccion be put in the place wher | ani water of the sea hathe benne or ani | bloude hath benne or put of the sayde | water or bloude in to the sayde confeccion | þt beinge congelyd and dried and therof | a fimigacion made in a howse or ani pl-

 

[19v]

ace where you are dyssposed to proue this | and yt shalbe donne that you desyere and | put in to thys place where you worke th-| ys forsayde matter ther earth þt fallyth or | hangeth on a plowe, and it wyll sem that | all the earthe dothe tremble and shake.         A suffumigation made as follows causes a house or such places where it is made to seem as it were full of water or blood.

Take the gall of the fish called a cuttle, the sweet gum called armoniac, and roses, and lignum aloes. If then the said confection be put in the place where any water of the sea has been, or any blood has been, or put [some] of the said water or blood into the said confection, that being congealed and dried, and thereof a fumigation made in a house or any place where you are disposed to prove this, and it shall be done that [which] you desire. And put into this place where you work this forsaide matter, the earth that falls or hangs on a plow, and it will seem that all the earth trembles and shakes.

A suffumygacion made as hearafter folo-| with in anie place where you will ca-| wseth all thinges there hiddin never to | be founde or reuelyd */*/*/*/*/*/*/*/*/*/*

Take thes hearbes, coriander, and saffron, | henbanne, parslie and blake popie the | water therof the popie dysstilled and te-| mpered wt the iuce of the poungarnet | skine the which is wt in the sayde poun-| garnet this being in a confeccion made | and laye wt yt golde syluer or anie other | precious thinge wt in the water the ear-| the or anie other place where you will, | or make a fumigacion of the foresayde

 

[20r]

conffeccion upon the sayde place which | thoue wilte hyde anie thinge in the  | at the same present be in coniunccion | wt th sonne in the .4. howse which is þe | angle of the earthe or the pointe of m-| idnight and yt shalbe allways kepte | secrett for beinge found or reuelyd by | anie waye or means it is sartaine an-| d true. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*     A suffumigation made as hereafter follows in any place where you will, causes all things there hidden never to be found or revealed.

Take these herbs, coriander, and saffron, henbanne, parsley, and black poppy, the water thereof the poppy distilled and tempered with the juice of the poungarnet skin, the which is within the said poungarnet. This being in a confection made and lay with it gold, silver, or any other precious thing within the water, the earth, or any other place where you will, or make a fumigation of the foresaid confection upon the said place which you would hide anything in. The Moon at the same present [=instant] be[ing] in conjunction with the Sun in the fourth house, which is the angle of the earth, or the point of midnight, and it shall be always kept secret, for being found or revealed by any way or means, it is certain and true.

A suffumygacion made of, as after fo-| lowith cawsyth visions in the ayer & | the shadowes of sepulcors of the arthe | to appeare. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the naturall seed of the fyshe called a wh-| alle, lingnum aloes, costus, muske saffronne, | armoniacum, wt the blude of the foule called a | lapwinge, and make a conffeccion therof, wt this | sayde conffeccion make a fumigaccion in a conu-| enient place, and you shall see visyons in the | ayer, take of the sayd conffeccion and make

 

[20v]

a fumygacion aboute the sepulkers and | vissions of the dedd shall and wyll appeare. | And note and marke all this well, that thes sai-| de matters hathe tymes and dew, obseruacions | perffyttley to be donne and keepte properley vnd-| er the trew frome and concourse of the heaunes, | accordinge to ther proper qualites and influe-| nces, in eche degre. for the whiche you maye w-| orke as in the chapters before wrytten yt app-| erethe more plainley. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*   A suffumigation made of, as after follows, causes visions in the air and the shaddows of sepulchers of the earth to appear.

Take the natural seed of the fish called a whale, lignum aloes, costus, musk, saffron, armoniac, with the blood of the foul called a lapwing, and make a confection thereof. With this said confection make a fumigation in a convenient place, and you shall see visions in the air. Take of the said confection, and make a fumigation about the sepulchers, and visions of the dead shall and will appear.

And note and mark all this well, that these said matters have times and due observations perfitly to be done, and kept properly under the true frame and concourse of the heavens, according to their proper qualites and influences, in each degree. For the which you may work, as in the chapters before written it appears more plainly.

the suffumigacions of the .12. signes, and of ther-| e facies. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for þe fumigacion of the singe of aries mir.

take for the fumigacion for þe singe of taurus, | costus. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the fumigacion for the singe of ge-| mini, mastike.*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the fumigacion for the singe of ca-| ncer, camphyer, */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of leo, thi fumigacion, | thus. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

 

[21r]

take for the fumygacion for the singe of vi-| rgo, saunders. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of libra, this fumigaci-| on, galbanm. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe scorpio, thys fumyga-| cion, oponianac. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of sagitori, thys fumy-| gacion, lingnum. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of capricorne, thys fu-| migacion, asam. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of aquarie thys fu-| mygacion, euphorbium. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the synge of pysses thys fum-| ygacion, thimiamatyis called armoniacum.          The suffumigations of the twelve signs, and of their faces.

  • [Aries] Take for the fumigation of the sign of Aries myrrh.
  • [Taurus] Take for the fumigation for the sign of Taurus, costus.
  • [Gemini] Take for the fumigation for the sign of Gemini, mastic.
  • [Cancer] Take for the fumigation for the sign of Cancer, camphor.
  • [Leo] Take for the sign of Leo, the fumigation, thu.
  • [Virgo] Take for the fumigation for the sign of Virgo, sanders.
  • [Libra] Take for the singe of libra, this fumigation, galbanum.
  • [Scorpio] Take for the sign Scorpio, this fumigation, oponianac.
  • [Sagittarius] Take for the sign of Sagittarius, this fumigation, lignum [aloes].
  • [Capricorn] Take for the sign of Capricorn, this fumigation, asam
  • [Aquarius] Take for the sign of Aquarius, this fumigation, euphorbium
  • [Pisces] Take for the sign of Pisces this fumigation, thimiamatis, called armoniacum.

Suffumigacions of the facies of the .12. signes.

Primafacies .  teuer mirram .2. scam-| onum .3. pip nigrum . prima  costu-| m .2. cardamonum .3. coprssum, prima | facies . . muscum .2. succhum .3. nucem | muscatum, prima . . galbanium .2. ut alm-,

 

[21v]

ea .3. garyophilum, prima facies . . as-| afetedam .2. celephamam, .3. pip longum, | prima . . euforbium, .2. ruberberum .3. | scamoneam, prima . . tenet thimiama. | .2. crocum .3. sandalum album .1. . . ten-| et thus .2. lingnum balsum, .3. mir mu-| scata, prima . . sandalus .2. crocum, .3. | masticem. And looke what fumigacion | we giue the first hower of the  the sa-| me muste yow giue all that daye & | so lykewyse of other. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*  Suffumigations of the faces of the twelve signs.

  • Prima facies teuer mirram; 2. scamonum; 3. pip nigrum.
  • Prima [taurus] costum; 2. cardamonum; 3. coprssum.
  • Prima facies [cancer] muscum; 2. succhum; 3. nucem muscatum.
  • Prima [libra] galbanium; 2. ut almea; 3. garyophilum.
  • Prima facies [Capricorn] asafetedam; 2. celephamam; .3. pip longum.
  • Prima [aquarie] euforbium; 2. ruberberum; 3. scamoneam.
  • Prima [Pisces] tenet thimiama; 2. crocum; 3. sandalum album.
  • 1. [Leo] tenet thus; 2. lignum balsum; 3. mir muscata.
  • Prima [Virgo] sandalus; 2. crocum; 3. masticem.

And look what fumigation we give the first hour of the  ; the same must you give all that day, and so likewise of others.

De suffumigationibus temporum */*/*/*/*/*/*/*/*/*/*/*/*/*

In primo tempore lignum aloes, thus, et croc-| um, in secundo tempore thimiama, id est ar-| moniacum, costum, masticem, in tercio temp-| ore sandalos, cassia et mirtum, in quarto | tempore muscum succum et lignum balsami,        De suffumigationibus temporum.

  • In primo tempore lignum aloes, thus, et crocum.
  • In secundo tempore thimiama, id est armoniacum, costum, masticem.
  • In tertio tempore sandalos, cassia et mirtum.
  • In quarto tempore muscum succum et lignum balsami.

 

De fumigationibus quatuor pertium mundi | quatuer elementorum */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

In oriente parte et super ignem sunt ambra,

 

[22r]

muscus, et alba cera, in parte meredei, et terræ, sunt | algalya, almea, et tyryaca, in occidentali parte et | in aere sunt balsamus, camphora, et olium ol-| marum, in septentrione et aqua sunt lignum | aloes, nux muscata, et maceys. */*/*/*/*/*/*/*/*/*/*/*          De fumigationibus quatuor pertium mundi quatuer elementorum.

  • In oriente parte et super ignem sunt ambra, muscus, et alba cera.
  • In parte meredei, et terrae, sunt algalya, almea, et tyryaca.
  • In occidentalii parte et in aere sunt balsamus, camphora, et olium olmarum.
  • In septentrione et aqua sunt lignum aloes, nux muscata, et maceys.

 

________________________________________

The names of the angells that haue powr vpon þe | .7. dayes in the wicke and vpon the .7. sterres and | goethe vpon the .7. heauens and other whyle in th-| ere chayers be these. */*/*/*/*/*/*/*/*/*/*/*/*/*

Capziel . satquiel . Samael . raphael . anael .l. Amael . | Michael . et gabriel. and the powr of theys is that ca-| pziel is the power of sabaday . . satquiel of Zedet | . . samael of madin . . raphael of hamina . . ana-| el of noga . . michael of cocab . . and gabryel of la-| bana . . and euery wan of thes sitteth in his heau-| en. */*/*/*/*/*/*/*/*/*/*/*/*/*

Nomina aeris in quatuor temporibus in primo | tempore dicitr ystana, in secundo .surail. in tertio . | oadyon in quarto gulynon, et nomina angelorum | qui habent potestatem in aere et super sunt hæc | Raphael . guabryel . michael . cherubin . seraphyn .

 

[22v]

orchyne . pataceron . mycraton . sandalson . ba-| rachyel . rageyel . tobyell et nominabis eos in | omnibus rebus quæ facias in aere . et deo adi-| uuante prosperabis. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Nomina terræ in quatuor . temporibus anni

in primo dicitur nyguedam in secundo yab-| assa . in tercio . tobell, in quarto . aradon, et an-| geli terræ sunt hæc. */*/*/*/*/*/*/*/*/*/*/*/*/*

Samael . yatayell . baranyell . oryell . arfanyel . | tatgryel . danael . affaryell . pactryell . baell . | byenyell . et nominabis hæc nomina angel-| orum super terram in his rebus quæ faci-| s in terra, et deo adiu~ante prosperabis. */*/*/*       [The names of the angels.]

The names of the angels that have power over the seven days of the week, and over the seven stars, and who go upon the seven heavens, and other while in their chairs be these.

Capziel, Satquiel, Samael, Raphael, Anael (or Amael), Michael, and Gabriel.

And the power of these is that Capziel is the power of Sabbathai (Saturn), Satquiel of Zedek (Jupiter), Samael of Madim (Mars), Raphael of Hamina (Sol), Anael of Nogah (Venus), Michael of Cocab (Mercury), and Gabryel of Labana (The Moon). And every one of these sits in his heaven.

Nomina aeris in quatuor temporibus.

  • In primo tempore dicitr ystana.
  • In secundo, surail.
  • In tertio, oadyon.
  • In quarto gulyon,

And the names of the angels who have power in the air and above these are: Raphael, Guabriel, Michael, Cherubin, Seraphin, Orchyne, Pataceron, Mycraton, Sandalson, Barachyel, Rageyel, Tobyell, and you will name them in all things which you may accomplish in the air, and with God’s help you will succeed.

Nomina terrae in quatuor . temporibus anni:

  • In primo dicitur Nyguedam.
  • In secundo, Yabassa.
  • In tertio, Tobell.
  • In quarto, Aradon.

And the angels of the Earth are these:

Samael, yatayell, baranyell, oryell, arfanyel, tatgryel, danael, affaryell, pactryell, baell, byenyell. And you should name these names of the angels over the Earth in those things which you accomplish in the Earth, and with God’s help you will succeed.

11. the names of the monthes be these */*/*/*

nisan . yar . mantanius . abelul . tysyryn . mar-| quesnam . quislep . tobenor thus tebethe sab-| at . adar . postadar . postremus .        11. The names of the months are these:

Nisan, Iyar, mantanius, abelul, Tishrei, marquesnam, Kislev, Tevet, Shevat, Adar, postadar, postremus.

The names | of the potestates be these and they be .12. | princes or rulors . that is one vppon eue-| rye month of the . . and the rather is .or-| yel . sasuyell . amaryel . noryel . beraquiel . | magnyuya . suryel . barfiell . adoniel . anael . | gabryel . romyel . lacyel and euery of these

 

[23r]

hathe so many potestates or helpars | more or greater as there be dayes in the | monthe or many other seruantes of them.    The names of the potestates are these,

and they are twelve princes or rulers, that is, one for every month: Oriel, Sasuyell, Amariel, Noriel, Beraquiel, Magnyuya, Suriel, Barfiell, Adoniel, Anael, Gabriel, Romiel, Laciel.

And every one of these has as many potestates or helpers, more or greater as there are days in the month, or many other servants.

12. the names of the angells of the .12. monthes.

The names of the angells that be mighty and | more mighty in the first monethe which is | sayde nysan, be these . oryel . malaquiram . ac-| ya . zaziel . paltifur . yesmachia . yaryel . araton . | robyca . sephatya . anaya . guesupales . seniquiel . | sereryel . malquia . aricasom . pacyta . abdyel . ram-| asdon . cafiel . nascyasori . sugni . aszrus . sornadaf . | admyel . necamya . caysaac . benyh . q~uor . adziryell .     12. The names of the angels of the twelve months.

The names of the angels that are mighty and more mighty in the first month, which is called Nisan, are these:

Oriel, Malaquiram, Acya, Zaziel, Paltifur, Yesmachia, Yariel, Araton, Robica, Sephatia, Anaya, Guesupales, Seniquiel, Sereriel . Malquia, Aricasom, Pacita, Abdiel, Ramasdon, Cafiel, Nascyasori, Sugni, Aszrus, Sornadaf, Admiel, Necamia, Caysaac, Benyh, Q~uor, Adziriell.

13. the names of the .2. monthe which is sayd yar | in the language of hebrewe. */*/*/*/*/*/*/*/*/*/*

Safuelor . sasnyeil . santon . cartemat . alyel . palt-| nya . bargar . galmus . necpys . aarom . manyt . | aadon . quenanel . quemon . rasegar . affrye . absa-| mon . sarsall . aspyn . carbyel . regnya . athlas . nad-| ys . abytasy . abytan . palylet . */*/*/*/*/*/* The names of the second month, which is called Iyar in the Hebrew language.

Safuelor, Sasnyeil, Santon, Cartemat, Aliel, Paltnia, Bargar, Galmus, Necpis, Aarom, Manit, Aadon, Quenanel, Quemon, Rasegar, Affrie, Absamon, Sarsall, Aspin, Carbiel, Regnia, Athlas, Nadis, Abitasi, Abitan, Palilet.

14. the names of the angells of the .3. mon-| the that is sayd */*/*/*/* sifan be these.

Amaryel . tabryell . casmuch . nastyfa . almur . naa=

 

[23v]

mab . mamica . zicaran . samysarach . naaseyn . andas . | paltamus . abrys . borzac . saforac . yayat . dalya . azyger. | nabsuf . abuifor . zenam . dersam . cefanya . maccasor . | naboon . adyell . maasyell . szarzyr . tartalyon . adyysar .             The names of the angels of the third month that is called Sivan are these:

Amariel, Tabriell, Casmuch, Nastifa, Almur, Naamab, Mamica, Zicaran, Samisarach, Naasein, Andas, Paltamus, Abris, Borzac, Saforac, Yayat, Dalia, Aziger, Nabsuf, Abuifor, Zenam, Dersam, Cefania, Maccasor, Naboon, Adiell, Maasiell, Szarzir, Tartalion, Adyysar.

15. these be the names of þe angelles of þe .4. monthe | þt is sayd thamuth. noryel . safyda . asaf . mazica . | sarsac . adryyaac . nagron . galuf . galgal . danroc . saracu . | remafydda . lulyaraf . nedylar . tyaf . taanat . lafayel . gan-| yda . nedyr . delqua . maadon . samyel . amrael . lezaydi . as . | ohoc . nasyby . razyarsady . yadna . caspa . garytan . elysa-| fan . pastama . maday.               These are the names of the angels of the fourth month, which is called Tammuz.

Noriel, Safida, Asaf, Mazica, Sarsac, Adryyaac, Nagron, Galuf, Galgal, Danroc, Saracu, Remafydda, Lulyaraf, Nedylar, Tyaf, Taanat, Lafayel, Ganida, Nedir, Delqua, Maadon, Samiel, Amrael, Lezaydi, As, Ohoc, Nasyby, Razyarsady, Yadna, Caspa, Garitan, Elysafan, Pastama, Maday.

16. the names of the angells | of the .5. monthe be these Ab beraquyell or ber-| aquyel . mãhy . or amarya . haya . byny . madrat . aman . | tulyell . cossuro . fartis . nactif . nekyff . pegner . tablic . | manuat . amasya . guatyell . reycat . gnynzy . palyel . gade-| ff . nesgnyraf . abrac . animiter . carnby . nachall . cabake | loch . macrya . sase . essaf .

17. these be the names of þe | angells of the .6. monthe that is sayd elul. |

magnyny . arabyell . hanyell . nacery . yassar . rassy . | boell . mathyall . naccameryf . zacdon . nafac . rapyon . | saspy . salhy . rasersh . malquyell . sanytyell . yoas . guala-| ly . danpy . yamla . golum . zaszyell . satpach . nassa . | myssyn . macratyf . dadyell . carcyell . effygmato */*/*         The names of the angels of the fifth month, called Av, are these:

Beraquiel, Manhy (or Amarya), Haya, Byny, Madrat, Aman, Tuliell, Cossuro, Fartis, Nactif, Nekyff, Pegner, Tablic, Manuat, Amasya, Guatiell, Reycat, Gnynzy, Paliel, Gadeff, Nesgnyraf, Abrac, Animiter, Carnby, Nachall, Cabake, Loch, Macria, Sase, Essaf.

These are the names of the angels of the sixth month, which is called Elul.

Magnyny, Arabiell, Haniell, Nacery, Yassar, Rassy, Boell, Mathiall, Naccameryf, Zacdon, Nafac, Rapion, Saspy, Salhy, Rasersh, Malquiell, Sanytiell, Yoas, Gualaly, Danpy, Yamla, Golum, Zasziell, Satpach, Nassa, Myssyn, Macratyf, Dadiell, Carciell, Effygmato.

18. these be the names of þe angells of the .7. | monthe that is sayd tysyrin. surgell or suryel . | sarycam . guabryza . szncaryell . sabybyall . ytrnt . | cullya . dadyel . marham . abercaysdon . sacdon . pagn-| lan . arsabon . aspyramon . agnyel . sastyracnas . alt-

 

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ym . masulaef . salamyel . sascunyel . barcaran . yahnt . alycas . vlysacyaia . abry .              These are the names of the angels of the seventh month, which is called Tishrei..

Surgell (or suriel), Sarycam, Guabryza, Szncariell, Sabybiall, Ytrnt, Cullia, Dadiel, Marham, Abercaysdon, Sacdon, Pagnlan, Arsabon, Aspyramon, Agniel, Sastyracnas, Altym, Masulaef, Salamiel, Sascuniel, Barcaran, Yahnt, Alycas, Vlysacyaia, Abry.

19. the names of the angells | of the .8. monthe that is sayde marquesnan | be these barbyts . or barfiell . tylzdyell . raamyell . | nehubaell . alysaf . balyel . arzaf . rashyel . alson . nasp-| yell . becar . palyel . elysu . aiguap . nacpas . sansany . | aesal . maarym . sascy . yalsenac . mabynt . magdyell . | saneinas . maalyel . arsafael . nanyseyorar . vecabalaf . | napybael . sucyel . nabnell . saryell . sodyel . marenell . | palytam . The names of the angels of the eighth month, which is called marquesnan [Heshvan], are these:

Barbits (or Barfiell), Tylzdiell, Raamiell, Nehubaell, Alysaf, Baliel, Arzaf, Rashiel, Alson, Naspiell, Becar, Paliel, Elysu, Aiguap, Nacpas, Sansany, Aesal, Maarym, Sascy, Yalsenac, Mabint, Magdiell, Saneinas, Maaliel, Arsafael, Nanyseyorar, Vecabalaf, Napybael, Suciel, Nabnell, Sariell, Sodiel, Marenell, Palytam.

20. the names of the angells of the .9. | monthe be these which is sayde quislep.*/*/*/*

edoniel . radyel . maduch . racyno . hyzy . maryel . azd-| ay . mandyel . gumyel . seryel . kery . sahaman . osmyn . | sechyel . pazehemy . chalchyphay . gey . Idael . necad . | mynael . arac . ararygugel . galnel . gimon . satuel . elynzy . | baquylaguall                The names of the angels of the ninth month, which is called Kislev, are these:

Edoniel, Radiel, Maduch, Racino, Hyzy, Mariel, Azday, Mandiel, Gumiel, Seriel, Kery, Sahaman, Osmyn, Sechiel, Pazehemy, Chalchyphay, Gey, Idael, Necad, Mynael, Arac, Ararygugel, Galnel, Gimon, Satuel, Elynzy, Baquylaguall.

21. the names of the angells of the | .10. monthe that is sayde thebeth be these.*/*/*

Anael . amyel . acyor . naslya . rapynes . raacpel . pa-| crel . halion . guanrynasnihe . aslaom . naspaya . neapry . | sanihay . hasasylgason . gastaset . yfaryamy . man . | polimas sarananuf . olyab . saryel . canel . razyell . | pmla . nisquem . sarman . malysan . asyzat . mari-| moe .

22. the names of the angells of the .11. mon-| the which is sayd cyuanth be these.*/*/* gabryel . | ysrael . natryel . gaszyel . nassam . abrysaf . zefaell . | zamyel . mamyel . talyel . myryel . sahinyel . guryel . sa-| mhyell . daryel . banorsasty . satymn . nasyel . ransyel . tal-| guaf . lebrachiel . dalyell . gandryel . sahuhaf . myschyel .                The names of the angels of the tenth month, which is called Tevet, are these:

Anael, Amiel, Acior, Naslia, Rapines, Raacpel, Pacrel, Halion, Guanrynasnihe, Aslaom, Naspaya, Neapry, Sanihay, Hasasylgason, Gastaset, Yfaryamy, Man, Polimas, Sarananuf, Olyab, Sariel, Canel, Raziell, Pmla, Nisquem, Sarman, Malysan, Asyzat, Marimoe.

The names of the angels of the eleventh month, which is called Shevat, are these:

Gabriel, Ysrael, Natriel, Gasziel, Nassam, Abrysaf, Zefaell, Zamiel, Mamiel, Taliel, Myriel, Sahiniel, Guriel, Samhiell, Dariel, Banorsasty, Satymn, Nasiel, Ransiel, Talguaf, Lebrachiel, Daliell, Gandriel, Sahuhaf, Myschiel.

23. the names of þe angells of the .12. monthe | that is sayde adar be these. romyel . patyel .

 

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guryel . azryel . paamyel . cartyel . el . anunalbeh . | parhaya . ysael . beryel . laell . tenebyel . panten . pan-| teron . fanyel . falason . mancyel . pataron . labyel . ra-| gael . cetabyel . nyazpatael .

24. the names of the | angells of the .13. moneth þt is sayde büs-| extilis which is sayde adar the laste in | marche be these, lacyel or lantyel . ardyel . nos-| myel . ardyel . celydael . amyel . malquyel . gabalyel . | susuagos . barylaguy . yabtasyper . magos . sangos . | yayell . yel . yasmyel . steluyel . garasyn . ceyabgos . | sacadyel . garacap . gabanael . tamtyel .               The names of the angels of the twelfth month, which is called Adar, are these:

Romiel, Patiel, Guriel, Azriel, Paamiel, Cartiel, El, Anunalbeh, Parhaya, Ysael, Beriel, Laell, Tenebiel, Panten, Panteron, Faniel, Falason, Manciel, Pataron, Labiel, Ragael, Cetabiel, Nyazpatael.

The names of the angels of the thirteenth month, which is called Büsextilis, which is called Adar the last in March, are these:

Laciel (or Lantiel), Ardiel, Nosmiel, Ardiel, Celydael, Amiel, Malquiel, Gabaliel, Susuagos, Barylaguy, Yabtasyper, Magos, Sangos, Yayell, Yel, Yasmiel, Steluiel, Garasyn, Ceyabgos, Sacadiel, Garacap, Gabanael, Tamtiel.

25. the names | of þe dayes of the wicke wt there angells stronge | and mighty vpon euery daye, and euery won in | his daye . the names of þe angells that seruithe | in the daye of  be these. danyel . olyeyll . saffyell . | dargoyeyll . yelbrayeyell . cemaguyll . gebarbaya . | faceyeyll . caram . neyeyll . talgylueyl . bethtaez . raneyl . | salha . hyeyll . armaquieyeyll . romayl . gybryll . zema-| yl . mychaze . zarsayeyll . amayl . antorayeyll . ronay-| eyll . reniayeyll . barhyl . marhyll . rarorhyll . merhyll . | zarafyll . zarayll . an . quyhym . ceytatynyn . eznyah . | vehych . dunedryneylyn . yedemkyeyl . esmaadyn . elb-| edagrin . zamaanel . yocaleme . detryeyll . aryeyl . arna-| eyll . veremedyn . vnaraxidyn .                 The names of the days of the week with their angels, strong and mighty upon every day, and every one in his day.

The names of the angels that serve in the day of  are these:

Daniel, Olyeill, Saffiell, Dargoyeill, Yelbrayeiell, Cemaguill, Gebarbaya, faceyeill, Caram, Neyeill, Talgylueil, Bethtaez, Raneil, Salha, Hyeill, Armaquieyeill, Romail, Gybrill, Zemail, Mychaze, Zarsayeill, Amail, Antorayeill, Ronayeill, Reniayeill, barhil, Marhill, Rarorhill, Merhill, Zarafill, Zaraill, An, Quyhim, Ceytatinin, Ezniah, Vehich, Dunedryneylin, Yedemkieil, Esmaadin, Elbedagrin, Zamaanel, Yocaleme, Detryeill, Aryeil, Arnaeill, Veremedin, Vnaraxidin.

26. these be the ange-| lls in the daye of the  semhazylyn . semyhy-| lym . yasrozyn . agrasnydyn . aymsylyn . cathney-| lyn . alrasachysyn . abrachasyn . layralosyn . lang

 

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hasyn . anaenym . niangaroryn . aezonyn . montaz-| yn . labelas . mafatyn . feya . rachyn . cadanagyn . lae-| radonyn . caffrnbryn . bachramyn . varthalyn . | amnanyneylyn . hacoylyn . balganaychyn . aryeylyn . | badeylyn . abranoryn . tarmanydyn . amdalysyn . sahg-| ragynyn . adyanienyn . sacstoyeyn . latebayfanysyn . | caybeinynyn . nabyalyn . cyzamanyn . abramacyn . lar-| yagathyn . bofealyquyn . bayealadyn . gasoryn . asaph-| yn . daryenyn . macnayelyn . gomraoryn . marybyn . yeb-| yryn . arylyn . faryelyn . nepenyelyn . banyelyn . astyey-| lyn . ceradadyn .               These are the angels in the day of the

Semhazylin, Semyhylim, Yasrozin, Agrasnydin, Aymsylin, Cathneylin, Alrasachysin, Abrachasin, Layralosin, Lang, Hasin, Anaenim, Niangarorin, Aezonin, Montazin, Labelas, Mafatin, Feya, Rachin, Cadanagin, Laeradonin, Caffrnbrin, Bachramin, Varthalin, Amnanyneylin, Hacoylin, Balganaychin, Aryeylin, Badeylin, Abranorin, Tarmanydin, Amdalysin, Sahgragynin, Adyanienin, Sacstoyein, Latebayfanisin, Caybeininin, Nabyalin, Cyzamanin, Abramacin, Laryagathin, Bofealyquin, Bayealadin, Gasorin, Asaphin, Daryenin, Macnayelin, Gomraorin, Marybin, Yebirin, Arilin, Faryelin, Nepenyelin, Banyelin, Astyeilin, Ceradadin.

27. these be the angells that serue in þe | daye of  . samayelyn . tartalyn . doppeyl . racyelyn . | farabyn . cabyn . asymolyn . mabareylyn . tralyeylyn . | rubbelyn . marmaryn . tafanyelyn . fuheylyn . ruffar . | aneylyn . rabsylyn . eralyn . pyrteplyn . brofylyn . cacy-| rylyn . naffreynyn . nupuryn . raffylyn . nyrylyn . nye-| nyolyn . nybyryn . celabryll . tubeylyn . haayn . veyn . | paafyryn . cetenoylyn . letytyeylyn . rarafeyll . canu-| eyl . bastaylyn . costyryn . montyelyn . albylyn . parach-| beyll . alyeyll . vaceyll . zalcycyll . amadyeyll . vsararyey-| ll . lyncodoneyl . daffrypeyl . vnlylyn . carfzoneyll . | gronyeyll . gabrynyn . narbeyll .             These are the angels that serve in the day of  :

Samayelin, Tartalin, Doppeil, Racyelin, Farabin, Cabin, Asymolin, Mabareilin, Tralyeilin, Rubbelin, Marmarin, Tafanyelin, Fuheilin, Ruffar, Aneilin, Rabsilin, Eralin, Pyrteplin, Brofilin, Cacyrilin, Naffreinin, Nupurin, Raffilin, Nyrilin, Nyenyolin, Nybirin, Celabrill, Tubeilin, Haain, Vein, Paafirin, Cetenoilin, Letytyeilin, Rarafeill, Canueil, Bastailin, Costirin, Montyelin, Albilin, Parachbeill, Alyeill, Vaceill, Zalcicill, Amadieill, Vsararieill, Lyncodoneil, Daffripeil, Vnlilin, Carfzoneill, Gronieill, Gabrinin, Narbeill.

28. the names of þe | angells that serue in þe daye of  be these.

michael . beerel . dafngel . aryhyryel . boel . baryel . | meryel . amyel . aol . semeol . aaen . beryon . saryno~ . | keineryon . feynon . aneynyn . zamazynyn . can-| anyn . aall . merygall . pegal . gabal . veal . aum-

 

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eal . faranyeal . gebyn . carybyfyn . autarylyn . | metorylyn . nabyafsyn . fysfyn . barsslylyn . carup-| hylyn . danyturla . fenyturla . geumyturla . amya . | alnamya . tabynya . nafya . myacha . tyagra . bec . | alacaorynyll . benenonyll . The names of the angels that serve in the day of  be these.

Michael, Beerel, Dafngel, Aryhyriel, Boel, Bariel, Meriel, Amiel, Aol, Semeol, Aaen, Berion, Sarinon, Keinerion, Feynon, Aneinin, Zamazinin, Cananin, Aall, Merygall, Pegal, Gabal, Veal, Aumeal, Faranyeal, Gebin, Caribifin, Autarilin, Metorilin, Nabyafsin, Fysfin, Barsslilin, Caruphilin, Danyturla, Fenyturla, Geumyturla, Amia, Alnamia, Tabinia, Nafia, Myacha, Tyagra, Bec, Alacaorinill, Benenonill.

29. þe names of þe angells | in þe daye of  be these. satquyel . ahyell . yebel . anen-| yel . Iumyel . Iunyel . amyel . fanyel . ramuel . sanfael . | saccynyel . galbyel . lafyel . mazyel . ymraell . memyell . | paryel . panhynyel . toupyel . ambanyel . omyell . orfyell . | ael . hearel . memyel . ynel . syumelyel . tranfyel . mefenyel . | antquyel . quisyell . cumyryel . rofynyel . rubyeyel . beell . | baryel . cheduryel .   The names of the angels in the day of  are these:

Satquiel, Ahyell, Yebel, Aneniel, Jumiel, Juniel, Amiel, Faniel, Ramuel, Sanfael, Sacciniel, Galbiel, Lafiel, Maziel, Ymraell, Memiell, Pariel, Panhiniel, Toupiel, Ambaniel, Omiell, Orfiell, Ael, Hearel, Memiel, Ynel, Syumeliel, Tranfiel, Mefeniel, Antquiel, Quisiell, Cumiriel, Rofiniel, Rubyeiel, Beell, Bariel, Cheduriel.

30. the names of the angells of þe daye of |  be these. hasuayeyl . barneyeyl . verday . heyll . alze-| yeyll . szeyeyll . bacapel . zelfayeyll . morayeyll . borayeyll . | alpheyeyll . arobylyn . canofylyn . ourylyn . zaryalyn . | marylyn . bacoraye . kolfayelyn . azrayeylyn . ambaye-| yryn . mayeylyn . cabueyryn . alseyryn . asueyryn . alney-| ryn . nenanryn . rayoryn . orynyn . gedulyn . hareryn . | namylyn . halylyn . hymeylyn . reffylyn . narraabylyn . | hahyeylyn . landelyn . esfylyn . thefealyn . patnelyn . key-| alyn . naylyn . leyrayell . ablayeyll . talraylanrayn . bar-| kalyn . bahoraelyn .        The names of the angels of the day of  are these:

Hasuayeil, Barneyeil, Verday, Heill, Alzeyeill, Szeyeill, Bacapel, Zelfayeill, Morayeill, Borayeill, Alpheyeill, Arobilin, Canofilin, Ourilin, Zaryalin, Marilin, Bacoraye, Kolfayelin, Azrayeilin, Ambayeirin, Mayeilin, Cabueirin, Alseirin, Asueirin, Alneirin, Nenanrin, Rayorin, Orinin, Gedulin, Harerin, Namilin, Halilin, Hymeilin, Reffilin, Narraabilin, Hahyeilin, Landelin, Esfilin, Thefealin, Patnelin, Keyalin, Nailin, Leyraiell, Ablayeill, Talraylanrain, Barkalin, Bahoraelin.

31. þe names of þe angells in þe daye of |  be these. myeraton . pacrifon . polypon . capeyell . | ehenyton . alfyton . cheryon . sandalson . panyon . almyon . | erpyon . paxon . calyrxon . horryon . melyson . unryon . ton-| elyon . refaebylyon . monyteon . bornaylon . paxylon . lel-| alyon . onoxyon . quybon . quyron . vyxasmyon . relyon . cassy-| lon . tyfonyon . muryon . degyon . dapsyon . lena-| yon . orleunyon . foylyon . monychyon .

 

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gabyon . paxonyon . pynsylon . lepyron . loeloon . saron . | salyon . pyon . nargeron . aaron . selyypon . pinmybron . raco-| ncall . zelybron . ffinis. */*/*/*/*/*/*/*/*/*      The names of the angels in the day of  are these:

Myeraton, Pacrifon, Polypon, Capeiell, Eheniton, Alfiton, Cherion, Sandalson, Panion, Almion, Erpion, Paxon, Calirxon, Horrion, Melison, Unrion, Tonelion, Refaebilion, Moniteon, Bornailon, Paxilon, Lelalion, Onoxion, Quibon, Quiron, Vixasmion, Relion, Cassilon, Tifonion, Murion, Degion, Dapsion, Lenaion, Orleunion, Foilion, Monichion, Gabion, Paxonion, Pinsilon, Lepiron, Loeloon, Saron, Salion, Pion, Nargeron, Aaron, Selyypon, Pinmibron, Raconcall, Zelibron.