The Witches Familiars Plant & Animals Part II

Let's step into the magic garden. The witch's neighbors were quite certain you could recognize a witch by what grew in her garden. If you had a yard full of nightshades, monkshoods, thorn apples and henbanes, it really looked suspicious, because these plants were used to prepare the ointment that helped a witch fly.

The fact that the plants were also good for healing and cosmetic purposes meant little. And some of the plants were not even deliberately cultivated. Deadly nightshade was made into eye drops, monkshood was used to exterminate wolves, and thorn apples and henbanes just sprouted everywhere. They still do. But people found it more exciting to think of them as the witch's tool of destruction.

It is interesting to note that so many of the plants in the witch's garden are now recognized as hallucinogenic. All the nightshades, for instance, contain substances called tropane alkaloids. These alkaloids produce hallucinations and trance states. They are also toxic enough to produce insanity and even death if used in larger quantities. The use of hallucinogens go back to ancient Greece, Egypt and Rome. They were also used in Afghanistan, Africa, India and parts of the Middle East. People thought they could help in conjuring demons and as an aid to prophecy. The mixture of Belladonna, henbane and mandrake, when rubbed on the body, produces dreams about flying. These hallucinations feel so real, that many witches believed they really flew. They confessed that to their torturers during their trials, and were burned at the stake. The mixture also produced dreams of changing into animals. Some witches honesty believed they turned into fish or geese, and threw themselves into deep water. Some drowned.

The plants have a good, medicinal side. Henbane is a painkiller. Belladonna is used as eye drops. They were part, in the hand of a good practitioner, of the entire herbal lore, much of which is still in use in medicine.

However, the hallucinogens caused more trouble then good, and much of the bad name the Old Religion acquired is a result of using drugs. First, the preparations were given, in some covens, to young people just starting out as witches. The idea was to make the initiation easier and more interesting, but the result was a life-long addiction. It also connected Wicca with the Satanists and with the followers of Voodoo, who used drugs freely. In the history of Witchcraft, these plants and preparations are possibly the worst habit some witches had. It must be noted, however, that not all covens used, or approved of the hallucinogens. Many witches realized that the use of drugs is one of the stupidest and most dangerous habits a human being can indulge in, then as well as now.

BELLADONNA - Belladonna, the Deadly Nightshade, was the Devil's favorite plant. Like many other busy persons, the Devil found relaxation in the hobby of gardening. He tended this particular plant every night of the year, except on "Walpurgis Night," when he usually prepared for the witch's Sabbat and neglected his hobby. So this was the night to go harvest some Belladonna, if you needed it. You got a black hen and let it lose. For an unexplained reason, the Devil could never resist a black hen. So he would go chasing it, away from the Belladonna. Now the plant could be harvested without danger to the person. Why should anyone want this poisonous weed, you might ask? Well, if you rubbed it on your horse's body, it would bring the animal great strength! No record is left of the fate of all those black hens the Devil busily chased all over Europe. Hopefully, they found their way back to the chicken coops.

MANDRAKE - The best mandrakes, people thought, grew under the gallows. A mandrake is a strange plant. The shape of its root looks just like a human being. It is lifelike and twisted, and many believed that a small demon lived in it. Capturing the demon brought great power, but it was extremely dangerous. The demon objected to having the plant pulled out of the ground. It caused him great pain, and his agonized shriek could kill the man who destroyed the plant. So a system had to be developed. First, the man stuffed his ears with wax. Then, he dug around the plant until only a few roots held it to the ground. Now he got a dog, attached one end of a long rope around its neck, and the other end around the plant. The man went a certain distance, and then held a plate of food toward the dog. The dog leapt toward the food, and in the process, released the mandrake from the ground. The dog was expected to sacrifice his life for the benefit of his owner. However, as the plant never really shrieked, or made any other effort to revenge its destruction, many dogs simply got a good meal out of it. The trick, now, was to bathe the root in wine and wrap it in silk. This pacified the demon, who now became the owner's advisor. When all was said and done, the disappointment must have been terrible. After all, a root, no matter how weird it looked, could never talk to anyone, let alone give wise advice. So it was finally established that the tiny demons really preferred the company of witches to that of ordinary mortals.

ELDER TREE - If the witch felt like drinking some milk, she entered the elder tree, traveled in it, and settled near someone's cow barn. The long branches went into the barn during the night, and milked all the cows.

YEW TREE - Even without the connection to witches, yew trees had many superstitions attached to them. It was best not to lie down under a yew, despite the nice cold shade. The tree would suck the life out of anyone, as soon as he or she fell asleep. In Sherwood Forest, as in all of England, Yew was used to make bows and arrows. Robin Hood used them all his life. When he was about to die from his wounds at his last battle, he asked his merry men for a favor. He wanted to shoot one last arrow and be buried where it landed. They brought him his old bow, and with a superhuman effort, Robin shot one arrow and died. The men went to look for it and found it had landed in an ancient graveyard, under a venerable yew tree. And so they buried Robin there, in the shade of the tree that gave him so much while he lived. 

Yew always grew in graveyards, anyway. People believed that the tree drank the poison from the ground which was infected by dead bodies. Naturally, it became known as the favorite of witches - they were known to spend much time in graveyards, anyway.

FIR TREE - In Germany, as late as the nineteenth century, people danced around the fir during religious festivals. But the songs were not Christian - they dated back to pagan times. It was believed that an imp lived in the tree, a kind and benevolent spirit. The fir was decorated with lights, flowers, eggs and other such objects. Some believed this was the origin of the Christmas tree.

In the northern countries the respect for the fir is deep seated. It is considered the home for the mysterious King of the Forest. Some people still refuse to cut a fir tree, and if it falls by itself, perhaps during a storm, the wood is not sold, but given in charity.

The garden and menagerie described here were mostly European, but many interesting plants and animals belonged to other cultures. Some were strongly connected to various forms of sorcery.

MIRAJ - The story of the Miraj comes from somewhere in the Indian Ocean, and it's probably the funniest magical beast ever invented. It's easy to imaging two or three hard working witches sitting over a cup of strong palm wine, discussing the hard times, wondering what new enterprise they can come up with. They must have had a good sense of humor, because the Miraj was a killer unicorn rabbit. It looked innocent enough. It was large, yellow, and had a long black horn in the middle of its forehead. The animals around it knew the danger, though, and ran for their lives whenever they saw it coming. The Miraj could eat anything, even animals much larger than itself, such as pigs and cattle. The witch's job was to charm away and control the Miraj when she noticed one or two infesting the neighborhood. The villagers never saw a Miraj themselves, obviously, but they preferred to keep it this way. After all, what were they paying the witch for? Every profession has its hazards, right? Let the witch face the deadly killer unicorn rabbit!

The Witches Familiars Plant & Animals Part I

Tales of plants and animals that have served witches can fill an entire book. Imagine talking cats, killer trees, flowers that make you fly and lambs that grow inside fruit. These are not fairy tales told just for fun; people actually believed in them, and some were even partially true.

The connection to animals and plants goes back to Stone Age predecessors of modern witches, who are still guardians of the earth. The drawings of animals on cave walls show it clearly. The giant cave bear, for instance, was considered the Master of Animals. The hunters worshiped him, and he granted them permission to hunt. Dangerous animals, such as the saber tooth tiger, the woolly rhinoceros, or the mammoth, could only be conquered, or avoided, by magic and ritual.

Later, many gods, demigods and other powerful entities appeared in animal form. The Celtic god Cernunnos, master of the forest and all its animals, appeared often as a stag. Even more significant are Cernunnos' many appearances as an antlered man. In this form he looked exactly like the shape-changing sorcerer of the Stone Age.

The imaginary menagerie included domestic animals, like the cat, and those of wood and field, such as the hare. The garden contained the witch's cultivated plants, and the weeds that flourished near by.

Let's start with the menagerie. Every witch had her "familiar," an animal that had been given to her by Satan himself. The animal was a pet as well as a demon, much loved and well taken care of by the witch. It received good food, careful grooming, and sometimes even wore clothes during cold weather. The witch protected it fiercely, and killing a familiar was an invitation to serious revenge. In return, the animal spied, robbed, and sometimes killed for the witch.

Funny as all that may sound, the people believed in this relationship. The witch's neighbors even thought that the animals talked to the witch in human language. This can explain the terror they held for the villagers. If an old woman regularly talked to her pet, as lonely people usually did, she was doomed. A familiar was also recognized by always being close to the witch, usually following her wherever she went, and by its superior intelligence.

CAT - Cats are the ultimate Familiars. Everything about the cat was, and still is, magical. Watch your own cat going about its mysterious business. See how it suddenly looks at a corner of the room, intent on something that clearly isn't there. It can be creepy on a stormy night, even when you know very well that there is no such thing as a ghost! Sometimes your cat, dozing peacefully, suddenly leaps to the next room as if possessed. You laugh at its antics, but what did it really hear there? Even today, wonderful and loveable as they are, cats hold a terror for some people. Some won't stay in a room alone with a cat. Look at the changing eyes - the pupils are narrow slits during the day and large and round at night. Changing just like the moon. So they imagined that the cat saw the future with those moon-like, magical eyes, and probably also ghosts and goblins. Cats could also forecast the weather. If they played wildly, high wind was expected. If they sat with their back to the fire, no doubt a cold spell was due. And if they washed their ears carefully, rain was imminent. The most feared cat was the black one, considered Satan's property at the all times. During the Middle Ages people senselessly slaughtered cats for no reason other than the belief that they were demons.

GOAT - The goat connection may be even more significant than the cat. It goes back to antiquity. A powerful clan in ancient Greece, the Palentids, claimed they were originally descended from a sacred goat. The horned and hoofed Greek goat-god, Pan, is one of the most important entities of Witchcraft.
Thor, the Norse god, was worshiped before the other gods of Valhalla. Some say he existed as early as the stone-age. Thor drove a great chariot, pulled by two giant, powerful goats. They symbolized thunder and lightning.
Medieval legends say that the Devil created the goat. Satan himself often appeared with goat's horns, and sometimes changed his shape completely into a goat. During the Sabbaths, he traditionally came as a three-horned goat, the middle one used as a lamp.

HARE - Hares were strongly associated with witches. The hare is quiet and goes about its business in secret. They are usually solitary, but occasionally they gather in large groups and act very strangely, much like a group of people having a conference. A hare can stand on its hind legs like a person; in distress, it utters a strange, almost human cry which is very disconcerting to the listener.
Watching such behavior, people claimed that a witch could change her form at night and become a hare. In this shape she stole milk or food, or destroyed crops. Others insisted that hares were only witches' familiars.
These associations caused many people to believe hares were bad luck, and best avoided. A hare crossing one's path, particularly when the person was riding a horse, caused much distress. Still, the exact opposite superstition claimed that carrying a rabbit's or hare's foot brought good luck. There is no logic to be found in superstitions.

SPIDER - They are tiny, menacing, and some are poisonous. Yet, they have always been admired for their wonderful weaving and their hunting ability. No wonder they were put on the list of witches' familiars. Spiders could invade anyone's house for the witch's benefit. Also, they could hide in the witch's clothing and talk to her while she went about her business, perhaps offering her some advice.

CROW - The crow is almost too obvious. The medieval villagers considered it ugly, for some reason. Actually, it's a beautiful, glossy black bird with a truly elegant shape, but there's no accounting for taste. Perhaps they disliked the crow because it emits a hoarse cry rather than a song, and it's obviously quite good at stealing things from farmers. The villagers thought the crow spied for the witch all day by flying anywhere it wanted, and then reported at night. And it could easily accompany her on her own flights to the Sabbaths.

BUTTERFLY - Few people know how the butterfly got its name. The witch was supposed to change her shape into this insect. She then flew to the dairy, and stole milk, cheese and, of course, butter!

BEE - The enterprising witch did not keep bees only for the honey. She didn't really need that so much. What she wanted was the wax - to make images of her enemies and destroy them in image magic.

TOAD - Toads were favorite familiars. They were dressed in velvet, given bells to decorate their legs, and were expected to dance to music (though it's doubtful they ever did.) The little horns on their head suggested the devil, and the witches used toad's spittle in their ointments. Toads could predict storms by rushing quickly and suddenly into the water; they could hear the thunder long before humans could. In addition to all these marvelous qualities, old toads had precious jewels growing inside their heads, so it was worthwhile protecting a toad until it reached old age. Of course no one ever saw one - there's never any jewel in a real toad's head - but people believed it was incredibly beautiful and protected the lucky wearer from poison.

THE BAROMEZ - This combined plant/animal belongs to the Tartars, by the Caspian sea. The Baromez was a lamb. It had superb wool, silky and warm, much sought after. However, it wasn't born the usual way. In the faraway land where the Baromez lived, certain "gourd trees" produced large fruit. At night, the ripe fruit opened, and the cute, tiny lambs jumped out of the fruit. They were attached to the fruit by an umbilical cord, so they could not free themselves from the tree. This was the job of the enterprising sorcerer/shepherd, who released the lambs, reared them and sold their wool - no doubt for a large profit.

DUCKS - Not a particularly romantic animal, you would say. But if you were a sailor, traveling by an unspecified Pacific island, you may have changed your mind. A tree grew with its roots in the water. Giant fruit hung limply over the waves. A sorcerer or witch would come to the tree, sing a strange song, and suddenly the fruit began to open. Inside was fluffy, silky material, attached to the bill of a duck. The duck hung on for a while, drying its feathers in the strong sun. Then it dropped with a thud into the sea and swam away. The sorcerer either let it go or took it home, depending on the ritual needed.

BARNACLE GOOSE - Well, if a duck, why not a goose? A real goose, Branta leucopsis, caused trouble during the Middle Ages for both Rabbis and Priests. It nested in the Arctic, and was seen by sailors in grounds which were covered with large barnacles. Naturally, the sailors assumed the bird hatched from the barnacles. The rabbis had trouble deciding if the goose was a fowl, appropriate food for Orthodox Jews, or a Shellfish, forbidden to them. The priests had similar problem. Is it a fish, permitted during Lent, or a fowl, forbidden at this time?

Witchcraft Terms and Tools - Familiar

A familiar (or familiar spirit or familiar animal) is an animal-shaped spirit or minor demon believed to serve a witch or magician as domestic servant, spy and companion, in addition to helping to bewitch enemies or to divine information. The animal was often believed to be possessed of magic powers, such as the ability to change its shape. They were an identifying characteristic of English witchcraft in the Early Modern period, largely setting it apart from continental or New World witchcraft, and they featured prominently in many British witch trials of the period.

Margaret Murray was responsible for much of the modern scholarship on the witch's familiar, especially as part of her in-depth analysis of the culture and folklore surrounding witchcraft published in her 1921 book “The Witch Cult in Western Europe”. Most of the evidence for familiars comes from the English and Scottish witch trials of the 16th and 17th Century, such as the Witches of Belvoir trials and North Berwick trials. The lore surrounding the familiar spirit suggested that a witch received one following her initiation into the coven or sect.

The traditional vessels for such spirits were the cat, mouse, ferret, hare, bat, snake, dog or bird (particularly the raven or owl), by far the most common form being a black cat or a black dog. They often had strange names like Pyewacket or Dandiprat, or semi-descriptives such as Buzz, Digger, Tit, Bonecracker, Little Rat, Thistlepurr or Hop-Moon. As witches and cunning women in the Middle Ages were almost always marginalized and lonely, they would often have small animals as pets and, at one point during the witch hysteria of Early ModernEurope, the mere possession of a black cat (or of an unusual pet like a frog, lizard or rat), was sufficient cause for investigation as a witch.

Technically, a familiar could also be a person, not an animal, and there are reports of human familiars throughout Western Europe in the Middle Ages, usually referring to a demon which had taken possession of the body of a human. In the 20th Century, the so-called “King of the Witches”, Alex Sanders, boasted of the creation of a “spiritual baby”, Michael, who became one of his familiars, as later did another entity called Nick Demdike.

The witches' teat, the finding of which was considered a fail-safe method of identifying a witch at the height of the witch-craze, was associated with the feeding of their familiars (or even of the Devil himself). A familiar supposedly aided the witch in her magic in exchange for nourishment (blood) from sacrificial animals or from the witch's teat.

Familiars are usually portrayed as mischievous and lively, rather than seriously threatening, similar to the imp of folklore and superstition (indeed, they were often referred to as imps). They feature prominently in many modern fantasy stories, usually as magical creatures and animal companions. For example, the "dæmons" in the popular “His Dark Materials” trilogy of novels by Philip Pullman fulfill several of the roles and traits of the traditional concept of familiar spirits.

A variation of the familiar is the Medieval conception of the incubus (a demon in male form supposed to lie upon sleepers, especially women, in order to have sexual intercourse with them, often with a view to fathering a child), and the succubus (a demon which takes the form of a beautiful woman to seduce men, especially monks and especially in dreams, to have sexual intercourse). Both types of demon draw energy from their hosts to sustain themselves, often until the point of exhaustion or death of the victim.

Introduction to Familiar Spirits

In today’s modern Witchcraft, Familiars are often times thought of as being animal companions or pets. When asked if they have a Familiar, many Witches will often refer to their cat, dog, or other animal. Usually these pets have a predisposition towards Witchcraft, whether they’re always showing up at ritual time or just can’t seem to keep out of the Witchy supply cabinet. Yet, this seems to be a more modern conceptualization and I find that it presents a rather incomplete picture of Familiars.

I believe that there are, in actuality, really two types of Familiars. The first, is that which I have just described, an actual material creature. The second type, and that which will be the focus of this article, is the Familiar Spirit. As the name suggests, this type does not take an actual physical body but instead appears in spectral form. The form which the spirit takes is typically that of an animal (such as a cat, toad, rat, or crow) but it may also take human form as they did for Witches Alice Kyteler and Bessie Dunlop. There are many interpretations or theories as to what the Familiar spirit is exactly and Emma Wilby notes that traditionally Familiar Spirits were variously thought of as being imps, demons, fairies, angels, or even the Devil himself.*

(From WikiMedia)

According to folklore, there are a number of ways a Witch could obtain a Familiar. Probably the most prevalent method was the Witch being gifted a Familiar, usually by the Devil and typically after undergoing an initiatory experience. Other cases include Witches inheriting their Familiar from another individual, such as a family member. Elizabeth Francis, a Witch from Chelmsford, supposedly received a Familiar named Sathan from her grandmother and she in turn passed onto another Witch named Agnes Waterhouse.* In fact, according to some stories, a Witch had to successfully pass her Familiar on before she could die in peace. If the Familiar could not be given away properly, they supposedly hid in hedgerows waiting for a passing Witch to hopefully adopt them.* Additionally, there are cases of Familiars appearing of their own accord, such as the case of Essex Witch Joan Prentice who claimed that she was simply preparing herself for bed when her Familiar spontaneously appeared.* Regardless of the specific method, it is typically the Familiar that finds the Witch, not the other way around. That being said, I do believe there are certain ways to be proactive if one wishes to find a Familiar to work with.

The first step is to consider why you want a Familiar, what type of qualities would you like them to have, and what type of relationship do you want with them. For example, do you want a Familiar to act as a mentor or do you want them to be a servant to do your bidding? Once you have a clear idea, put your intentions out there and let it be known what you’re specifically looking for. One suggestion would be to petition your deity and ask them for help. The next step would be to spend time out in nature, dreaming, or journeying to the Otherworld. Keep your senses open as these are places where you will likely have your first communication with a Familiar Spirit. Once you are approached by a Spirit and begin conversing, it’s important to inform them what exactly you’re looking for in terms of the relationship and in turn ask for their own preferences.

Some specific things of importance to discuss are:

What type of relationship are you looking for? 

Do you want your Familiar to be a mentor, partner, servant, etc.?

How will you communicate or reach out to your Familiar when you need/want to? 

Additionally, how much communication is desired? For example, some Familiars may require a lot of attention while others do not. Some Familiars can be called upon directly while others may require some form of ritual to summon them.

What type of tasks will you be asking of your Familiar? The possibilities are endless, they may help you with spellwork and divination, act as a guide into the Otherworld or carry you to the Sabbat, relay information from a distance, or even teach you new ideas or skills.

What type of payment or offering will be required from your Familiar? Possible examples could include alcohol, tobacco, bread, or even a bit of your blood.

How long do you want the relationship to last? Will this be a lifelong relationship or only last a certain period of time? Some Familiar Spirits will only be willing to work with a Witch for so long and vice versa.

If you find that you are compatible and the partnership is agreed upon, then you can move forward with the relationship building process. A word of caution though, it is absolutely vital that you maintain your end of the deal, especially in the beginning. If you agreed to give your Familiar a nightly offering or to communicate daily, you better do so. Failure to keep your word can end in them leaving or even retaliating against you. Eventually, the terms of agreement may be changed or revised but it’s important to be as consistent as possible.

Some Familiars will already have names but others may not and it will be up to you to name them. These names are usually odd and quite whimsical, historical examples include: Pyewacket, Vinegar Tom, Tyffin, Jarmara, Verdelet, Lightfoot, and Makeshift.* The name of your Familiar is extremely important and in my opinion should be kept a closely guarded secret. Sometimes Familiars will also have their own personal sigil which can be used to call on their power or summon them, this too should be kept private. In the wrong hands, this knowledge could be damaging to both you and your Familiar Spirit.

Depending on your Familiar’s preference, it’s also advisable to provide them some type of housing which gives them their own comfortable space to inhabit when not out and about. This could be anything from a jar, bottle, box, birdcage, a dollhouse, or even a skull. Furnish the house according to your Familiar’s desires but make sure to include objects that will entertain and fascinate them such as bells, colorful beads, knotted bits of string, and mirrors. Alternatively, you could create and altar or shrine to the Spirit and place these objects on and around it.

This has been a relatively brief explanation of Familiar Spirits and how to work with them. While there is a lot more that could be said, much of it would be specific to the individual Witch and their Familiar as each relationship and its dynamics are unique. In my own personal experience, my Familiar has proved to be an extremely helpful ally and friend. He first appeared to me while I was out in the woods one day, back when I was very young. He first took on the appearance of a man but would later take on the form of a Stag as well. We’ve worked together for many years now and throughout that time he has been my constant companion, teacher, helper, and guide. We often work collaboratively on spells and rituals, collectively joining our power. Additionally, he brings me information and news from afar, leads me through the Otherworld, provides me with counsel and advice when I need it, and teaches me new information and skills. As a partnership I will help him when need be and provide him with ample offerings (he is very fond of whiskey and communion bread from church). The relationship we share is deeply meaningful and has had a tremendously positive impact on my path as a Witch. Therefore, I encourage anyone who is interested to follow the steps I’ve listed and do their own personal exploration as working with a Familiar Spirit can be an amazingly powerful addition to one’s Craft.

Lecture: the Arbatel of Magick part VI

The Seventh Septenary. Aphor. 43. The Lord liveth, and the works of God do live in him by his appointment whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. To the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. Therefore these Spirits of their freewil, through their pride and contempt of the Son of God, have revolted from God their Creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds with the bridle of God. Therefore the Magitian of God, which signifies a wise man of God, or one informed of God, is led forth by the hand of God unto all everlasting good, both mean [small] things, and also the chiefest corporal things. Great is the power of Satan, by reason of the great sins of men. Therefore also the Magitians of Satan do perform great things, and greater then any man would believe: although they do subsist in their own limits, nevertheless they are above all humane apprehension, as to the corporal and transitory things of this life; which many ancient Histories, and daily Examples do testifie. Both kindes of Magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgiving; the other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of God and his anger.	SEPTENA Septima. APHOR. XLIII. Viuit Deus, & Dei opera viuunt in eo statu, quo esse voluerunt: nam voluit illos libertate sua ad obedientiam mandatorum aut inobedientiam eorum uti, Obedientibus proposuit sua præmia. Inobedientibus proposuit pœnas meritas. Libera ergo voluntate Spiritus per superbiam & contemptum FILII DEI à Deo Creatore desciuerunt, & reseruantur ad diem iræ. Estque illis relicta maxima potestas in Creatione, sed tamen limitata, & semper freno. Dei cohercentur suis limitibus. MAGVS igitur DEI, quod sapientem Dei sonat, seu à Deo informatum manu Dei ad omne æternum bonum deducitur & MEDIOCRIA vel etiam SVMMA CORPORALIA. Magna est potentia Sathanæ propter hominum magna peccata. Ideo etiam magna Sathanici Magi præstiterint, & maiora, quàm quis unquam crediderit. Quamuis in suis limitibus subsistant, tamen illi supra omnem captum humanum sunt, quatenus ad corporalia & transitoria huius vitæ: quemadmodum id multæ veterum testantur historiæ, & quotidiana rerum exempla. In fine utraque Magia à se inuicem differunt, illa ad æterna bona transit, & temporalibus utitur cum gratiarum actione. Hæc de æternis parum est solicita, sed tota se corporalibus tradit vt liberrimè omnibus suis fruatur cupiditatibus & deliciis DEI & iræ eius contemptum.
Aphor. 44. The passage from the common life of man unto a Magical life, is no other but a sleep, from that life; and an awaking to this life; for those things which happen to ignorant and unwise men in their common life, the same things happen to the willing and knowing Magitian. The Magitian understandeth when the minde doth meditate of himself; he deliberateth, reasoneth, constituteth and determineth what is to be done; he observeth when his cogititions do proceed from a divine separate essence, and he proveth of what order that divine separate essence is. But the man that is ignorant of Magick, is carried to and fro, as it were in war with his affections; he knoweth not when they issue out of his own minde, or are impressed by the assisting essence; and he knoweth not how to overthrow the counsels of his enemies by the word of God, or to keep himself from the snares and deceits of the tempter.	XLIIII. Transitus de communi hominum vita, ad vitam magicam, non est alius nisi de eadem vita dormientem ad eandem vitam vigilantem. Quæ enim in communi vita hominibus accidunt ignorantibus & nescientibus, ea Magis accidunt scientibus & volentibus. MAGVS intelligit quando animus eius à seipso cogitat, deliberat, ratiocinatur, constituit, definit aliquid faciendum: obseruat quando suæ cogitationes ab assistente separata essentia proficiscuntur, & probat de quo ordine illa assistens separata essentia sit. Ad homo Magiæ imperitus tanquam bellua affectibus sursum & deorsum fertur, cùm à suo animo emanantibus, tum impressis ab essentiis assistentibus: ac nescit per verbum Dei inimicorum consilia euertere, seque ab insidiis tentatoris præcustodire.
Aphor. 45. The greatest precept of Magic is, to know what every man ought to receive for his use from the assisting Spirit, and what to refuse: which he may learn of the Psalmist, saying, Wherewith shall a yong man cleanse his way? in keeping thy word, Oh Lord. To keep the word of God, so that the evil one snatch it not out of the heart, is the chiefest precept of wisdom. It is lawful to admit of, and exercise other suggestions which are not contrary to the glory of God, and charity towards our neighbours, not inquiring from what Spirit such suggestions proceed: But we ought to take heed, that we are not too much busied with unnecessary things according to the admonition of Christ; Martha, Martha, thou art troubled about many things; but Mary hath chosen the better part, which shall not be taken from her. Therefore let us alwaies have regard unto the saying of Christ, Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. All other things, that is, all things which are due to the mortal Microcosme, as food, raiment, and the necessary arts of this life.	XLV. Summam Magiæ præceptum est scire, quid quisque ad usum suum accipere debeat ab assistente spiritu, quid respuere: quod à Psalmista discet dicente. In quo corriget adolescens viam suam? in custodiendo sermones tuos Domine. Custodire verbum Dei, ne illud malus rapiat de corde, summum est sapientiæ præceptum, reliquas suggestiones, quæ non sunt contra gloriam Dei, & charitatem erga proximum, admittere & excipere licet, non interrogando à quali spiritu talis suggestio proficiscatur. Cauendum tamen ne nimium circa non necessaria occupemur iuxta Christi admonitionem, Martha Martha, tu es sollicita circa plurima. Maria optimam partem elegit, quæ non auseretur ab ea. Ita semper intuendum Christi dictum. Principiò quærite regnum Dei & iustitiam eius, & cætera adiicientur vobis. Cætera, hoc est omnia quæ mortali Microcosmi parti debentur, victus, amictus, artes vitæ necessariæ.
Aphor. 46. There is nothing so much becometh a man, as constancy in his words and deeds, and when the like rejoyceth in his like; there are none more happy then such, because the holy Angels are conversant about such, and possess the custody of them: on the contrary, men that are unconstant are lighter then nothing, and rotten leaves. We chuse the 46 Aphorisme from these. Even as every one governeth himself, so he allureth unto himself Spirits of his nature and condition; but one very truely adviseth, that no man should carry himself beyond his own calling, lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth, by whom either he shall be infatuated and deceived, or brought to final destruction. This precept appeareth most plainly: for Midas, when he would convert all things into gold, drew up such a Spirit unto himself, which was able to perform this; and being deceived by him, he had been brought to death by famine, if his foolishness had not been corrected by the mercy of God. The same thing happened to a certain woman about Franckford at Odera, in our times, who would scrape together & devour mony of any thing. Would that men would diligently weigh this precept, and not account the Histories of Midas, and the like, for fables; they would be much more diligent in moderating their thoughts and affections, neither would they be so perpetually vexed with the Spirits of the golden mountains of Utopia.Therefore we ought most diligently to observe, that such presumptions should be cast out of the minde, by the word, while they are new; neither let them have any habit in the idle minde, that is empty of the divine word.	APHORISMVS XLVI. Nihil adeò decet hominem, ac constantia in dictis & factis. Et cùm simile gaudeat simili, nulli sunt feliciores talibus: quia sancti angeli circa talesversantur, eorùmque custodiam tenent. Contrà auersantur homines nihili & foliis leuiores caducis. Ex his elicimus 46 Aphorismum. Prout se quisque gesserit, ita ad se allicuerit eius naturæ & conditionis Spiritus. At verissimè quidam admonet, ne quis velit ultra suam vocationem se efferre, ne ad se vel ab extremis terrarum orbis aliquem malignum Spiritum alliciat, à quo infatuetur, ac ad finalem pernitiem pertrahatur. Hoc præceptum latissimè patet. Nam MIDAS cùm omnia conuertere vellet in aurum, ad se talem pertraxit Spiritum, qui hoc præstare posset, & per eum deceptus, ad mortem ex fame perductus fuisset, nisi ex misericordia Dei eius stultitia correcta fuisset. Idem accidet nostris temporibus mulierculæ circa FRANCKFVRTVM AD ODERAM, ut de omni re pecuniam raperet & deuoraret. O si hoc præceptum homines perpenderent, & non Midæ & similium historias pro fabulis haberent, diligentiores essent in moderandis suis affectibus & cogitationibus, neque ita perpetuò à Spiritibus aureorum montium Vtopiæ vexarentur. Proinde accuratè obseruandum, vt per verbum tales præsumptiones ex animo reiiciantur, dum recentes sunt, neque habitum fecerint in ocioso & diuino verbo vacuo animo.
Aphor. 47. He that is faithfully conversant in his vocation, shall have also the Spirits constant companions of his desires, who will successively supply him in all things. But if he have any knowledge in Magick, they will not be unwilling to shew him, and familiarly to converse with him, and to serve him in those several ministeries, unto which they are addicted; the good Spirits in good things, unto salvation; the evil Spirits in every evil thing, to destruction. Examples are not wanting in the Histories of the whole World; and do daily happen in the world. Theodosius before the victory of Arbogastus, is an example of the good; Brute [Brutus] before he was slain, was an example of the evil Spirits, when he was persecuted of the Spirit of Cæsar, and exposed to punishment, that he slew himself, who had slain his own Father, and the Father of his Country.	XLVII. In vocatione sua, qui fideliter versabatur, habebit etiam constantes eius studii socios Spiritus, qui ei omnes suppeditabunt successus. Quòd si etiam Magiæ aliquam notitiam habuerit, non grauabuntur se illi ostendere, a familiariter cum ipso colloqui, & in diuersis ministeriis iisdem, quibus addicti sunt: inseruire, in bonis, boni ad salutem: in malis, mali ad omne malum & perniciem. Non desunt exempla in historiis totius mundi, & quæ indies in mundo accidunt. In bonis exemplo est Theodosius ante victoriam de Arbogasto. In malis Brutus antequam occumberet cùm à Cæsaris genio persequeretur, ac deposceretur ad pœnam, vt seipsum iugularet, qui Patrem Patriæ & suum patrem iugulauerat.
Aphor. 48. All Magick is a revelation of Spirits of that kinde, of which sort the Magick is; so that the nine Muses are called, in Hesiod, the ninth Magick, as he manifestly testifies of himself in Theogony. In Homer, the genius of Ulysses inPsigiogagia. Hermes, the Spirits of the more sublime parts of the minde. God revealed himself to Moses in the bush. The three wise men who came to seek Christ at Jerusalem, the Angel of the Lord was their leader. The Angels of the Lord directed Daniel. Therefore there is nothing whereof any one may glory; For it is not unto him that willeth, nor unto him that runneth; but to whom God will have mercy, or of some other spiritual fate. From hence springeth all Magick, and thither again it will revolve, whether it be good or evil. In this manner Tages the first teacher of the Magick of the Romanes, gushed out of the earth. Diana of the Ephesians shewed her worship, as if it had been sent from heaven. So also Apollo. And all the Religion of the Heathens is taken from the same Spirits; neither are the opinions of the Sadduces, humane inventions.	XLVIII. Omnis MAGIA est reuelatio eius generis Spirituum, cuius speciei est Magia. Ita nouem MVSÆ HESIODVM ad nouenam Magiam vocarunt, sicut de seipso manifeste testatur in Theognia. HOMERICVM VLYSSIS GENIVS in psichiogogia. HERMETEM de sublimioribus animis spiritus. MOSEN ipse DEVS in rubo. TRES MAGOS, qui Christum quæsitum venerant Ierosolymam, Angelus domini eorum ductor. DANIELEM Angeli domini. Sic non est, ut quis glorietur, non est volentis nec currentis, sed vel miserentis DEI vel alicuius alterius spiritualis fati. HINC OMNIS ORITVR MAGIA & eò rursus deuoluitur, seu bona illa sit seu mala. Hoc modo TAGES primus præceptor Magiæ Romanorum de terra prosiliit, DIANÆ EPHESIORVM suum cultum quasi cœlitus demissum ostendit. Sic & APOLLO, ac universa GENTIVM RELIGIO accepta est ab iisdem Spiritibus, neque sunt ut SADVCEORVM opiniones, humana inuenta.

Lecture: the Arbatel of Magick part V

The sixth Septenary. 

Aphor. 36.

Care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple and several: for God and Nature have ordained all things to a certain and appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure the most happily of all. And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the greatest influences or vertues in deed, which are in stead of a miracle.

So also are words, which being pronounced, do forthwith cause creatures both visible and invisible to yield obedience, aswel creatures of this our world, as of the watry, aëry, subterranean, and Olympick supercelestial and infernal, and also the divine.

Therefore simplicity is chiefly to be studied, and the knowledge of such simples is to be sought for from God; otherwise by no other means or experience they can be found out. 

Aphor. 37.

And let all lots have their place decently: Order, Reason and Means, are the three things which do easily render all learning aswell of the visible as invisible creatures. This is the course of Order, That some creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run headlong into darkness, and inthral themselves in eternal punishments for their rebellion. Their Kingdom is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist without some vertue and great gifts of God; and partly most filthy and horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of God, blasphemies against the true God and his works, worshippers of devils, disobedience towards Magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and with the grace of God, and are Lords of the whole world, and do reign over the Lords of darkness, as the members of Christ. Between these and the other, there is a continual war, until God shall put an end to their strife, by his last judgement. 

Aphor. 38.

Therefore Magick is twofold in its first division; the one is of God, which he bestoweth on the creatures of light; the other also is of God, but as it is the gift which he giveth unto the creatures of darkness: and this is also two-fold: the one is to a good end, as when the Princes of darkness are compelled to do good unto the creatures, God enforcing them; the other is for an evil end, when God permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out into destruction.

The second division of Magick is, that it bringeth to pass some works with visible instruments, through visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth other things, aswel with mixed means, as instruments and effects.

The third division is, There are some things which are brought to pass by invocation of God alone: this is partly Prophetical, and Philosophical; and partly, as it were Theophrastical.

Other things there are, which by reason of the ignorance of the true God, are done with the Princes of Spirits, that his desires may be fulfilled; such is the work of the Mercurialists.

The fourth division is, That some exercise their Magick with the good Angels in stead of God, as it were descending down from the most high God: such was the Magick of Baalim.

Another Magick is, that which exerciseth their actions with the chief of the evil Spirits; such were they who wrought by the minor Gods of the heathens.

The fifth division is, That some do act with Spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices.

The sixth division is, That some work by immortal creatures, others by mortal Creatures, as Nymphs, Satyrs, and such-like inhabitants of other elements, Pigmies, &c.

The seventh division is, That the Spirits do serve some of their own accord, without art; others they will scarce attend, being called by art.

Among these species of Magick, that is the most excellent of all, which dependeth upon God alone. The second, Them whom the Spirits do serve faithfully of their own accord. The third is, that which is the property of Christians, which dependeth on the power of Christ which he hath in heaven and earth. 

Aphor. 39.

There is a seven-fold preparation to learn the Magick Art.

The first is, to meditate day and night how to attain to the true knowledge of God, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of God do shew forth.

Secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse.

Thirdly, That he learn by the immortal part of himself, to worship, love and fear the eternal God, and to adore him in Spirit and Truth; and with his mortal part, to do those things which he knoweth to be acceptable to God, and profitable to his neighbours.

These are the three first and chiefest precepts of Magick, wherewith let every one prepare himself that covets to obtain true Magick or divine wisdom, that he may be accounted worthy thereof, and one to whom the Angelical creatures willingly do service, not occultly onely, but also manifestly, and as it were face to face.

Fourthly, Whereas every man is to be vigilant to see to what kinde life he shall be called from his mothers wombe, that every one may know whether he be born to Magick, and to what species thereof, which every one may perceive easily that readeth these things, and by experience may have success therein; for such things and such gifts are not given but onely to the low and humble. 

In the fifth place we are to take care, that we understand when the Spirits are assisting us, in undertaking the greatest business; and he that understands this, it is manifest, that he shall be made a Magician of the ordination of God; that is, such a person who useth the ministery of the Spirits to bring excellent things to pass. Here, as for the most part, they sin, either through negligence, ignorance, or contempt, or by too much superstition; they offend also by ingratitude towards God, whereby many famous men have afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy; and also when they do not use their gifts for that honor of God which is required, and do prefer (parerga ergoiV).* 

Sixthly, The Magitian [sic] hath need of faith and taciturnity, especially, that he disclose no secret which the Spirit hath forbid him, as he commanded Daniel to seal some things, that is, not to declare them in publick; so as it was not lawful for Paul to speak openly of all things which he saw in a vision. No man will believe how much is contained in this one precept.

Seventhly, In him that would be a Magician, there is required the greatest justice, that he undertake nothing that is ungodly, wicked or unjust, nor to let it once come in his minde; and so he shall be divinely defended from all evil. 

Aphor. 40.

When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense, then let him govern himself according to these seven subsequent laws, to accomplish his Magical end.

The first Law is this, That he know that such a Spirit is ordained unto him from God; and let him meditate that God is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule prescribed in the word of God.

Secondly, Alwaies pray with David, Take not thy holy Spirit from me; and strengthen me with thy free Spirit; [Ps50.13, 14] and lead us not into temptation, but deliver us from evil [Mat.6.13]: I beseech thee, O heavenly Father, do not give power to any lying Spirit, as thou didst over Ahab that he perished; but keep me in thy truth. Amen.

Thirdly, Let him accustome himself to try the Spirits, as the Scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is repugnant to the divine power.

The fourth is, To be remote and cleer from all manner of superstition; for this is superstition, to attribute divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to worship God with some kinde of worship which he hath not commanded: such are the Magical ceremonies of Satan, whereby he impudently offereth himself to be worshipped as God.

The fifth thing to be eschewed, is all worship of Idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the Creator, or by the order of Nature: which things many false and wicked Magitians faign.

Sixthly, All the deceitful imitations and affections of the devil are also to be avoided, whereby he imitateth the power of the creation, and of the Creator, that he may so produce things with a word, that they may not be what they are. Which belongeth onely to the Omnipotency of God, and is not communicable to the creature.

Seventhly, Let us cleave fast to the gifts of God, and of his holy Spirit, that we may know them, and diligently embrace them with our whole heart, and all our strength. 

Aphor. 41.

We come now to the nine last Aphorismes of this whole Tome; wherewith we will, the divine mercy assisting us, conclude this whole Magical Isagoge.

Therefore in the first place it is to be observed, what we understand by Magitian in this work.

Him then we count to be a Magitian, to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe, & of the secrets of Nature contained therein, whether they are visible or invisible. This description of a Magitian plainly appeareth, and is universal. 

An evil Magician is he, whom by the divine permission the evil Spirits do serve, to his temporal and eternal destruction and perdition to deceive men, and draw them away from God; such was Simon Magus, of whom mention is made in the Acts of the Apostles, and in Clemens; whom Saint Peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a God, to be raised up into the air by the unclean Spirits.

Unto this order are also to be referred all those who are noted in the Twelve Tables of the Law;* and are set forth with their evil deeds. 

The subdivisions and species of both kindes of Magick, we will note in the Tomes following. In this place it shall suffice, that we distinguish the Sciences, which is good, and which is evil: Whereas man sought to obtain them both at first, to his own ruine and destruction, as Moses and Hermes do demonstrate. 

Aphor. 42.

Secondly, we are to know, That a Magitian is a person predestinated to this work from his mothers wombe; neither let him assume any such great things to himself, unless he be called divinely by grace hereunto, for some good end; to a bad end is, that the Scripture might be fulfilled, It must be that offences will come; but wo be to that man through whom they come. Therefore, as we have before oftentimes admonished, With fear and trembling we must live in this world.

Notwithstanding I will not deny, but that some men may with study and diligence obtain some species of both kindes of Magick if it may be admitted. But he shall never aspire to the highest kindes thereof; yet if he covet to assail them, he shall doubtless offend both in soul and body. Such are they, who by the operations of false Magicians, are sometimes carried to Mount Horeb, or in some wilderness, or desarts [deserts]; or they are maimed in some member, or are simply torn in pieces, or are deprived of their understanding; even as many such things happen by the use thereof, where men are forsaken by God, and delivered to the power of Satan. 

Lecture: the Arbatel of Magick part IV

The Fifth Septenary Aphor. 29. As our study of Magick proceedeth in order from general Rules premised, let us now come to a particular explication thereof. Spirits either are divine ministers of the word, and of the Church, and the members thereof ; or else they are servient to the Creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. And there is nothing done, whether good or evil, without a certain and determinate order and government. He that seeketh after a good end, let him follow it; and he that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away from the divine will. Therefore let every one compare his ends with the word of God, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he constituteth and determineth unto himself, let him diligently, not procrastinating or delaying, until he attain to his appointed bound.
Aphor. 30. They which desire riches, glory of this world, Magistracy, honours, dignities, tyrannies, (and that magically) if they endeavour diligently after them, they shall obtain them, every one according to his destiny, industry, and magical Sciences, as the History of Melesina [Melusine] witnesseth, and the Magicians thereof, who ordained, That none of the Italian nation should for ever obtain the Rule or Kingdom of Naples; and brought it to pass, that he who reigned in his age, to be thrown down from his seat: so great is the power of the guardian or tutelar Angels of Kingdoms of the world.
Aphor. 31. Call the Prince of the Kingdom, and lay a command upon him, and command what thou wilt, and it shall be done, if that Prince be not again absolved from his obedience by a succeeding Magician. Therefore the Kingdom of Naples may be again restored to the Italians, if any Magician shall call him who instituted this order, and compel him to recal his deed; he may be compelled also, to restore the secret powers taken from the treasury of Magick; A Book, a Gemme, and magical Horn, which being had, any one may easily, if he will, make himself the Monarch of the world. But Judæus chused rather to live among Gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he understandeth nothing of the God of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. And he may be easier called up, then the Angel of Plotinus in the Temple of Isis.
Aphor. 32. In like manner also, the Romans were taught by the Sibyls books; and by that means made themselves the Lords of the world, as Histories witness. But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies. He therefore that desireth to have a lesser office, or dignity, let him magically call a Noble of the Prince, and his desire shall be fulfilled.
Aphor. 33. But he who coveteth contemptible dignities, as riches alone, let him call the Prince of riches, or one of his Lords, and he shall obtain his desire in that kinde, whereby he would grow rich, either in earthly goods, or merchandize, or with the gifts of Princes, or by the study of Metals, or Chymistry: as he produceth any president of growing rich by these means, he shall obtain his desire therein.
Aphor. 34. All manner of evocation is of the same kinde and form, and this way was familiar of old time to the Sibyls and chief Priests. This in our time, through ignorance and impiety, is totally lost; and that which remaineth, is depraved with infinite lyes and superstitions.
Aphor. 35. The humane understanding is the onely effecter of all wonderful works, so that it be joyned to any Spirit; and being joyned, she produceth what she will. Therefore we are carefully to proceed in Magick, lest that Syrens and othermonsters deceive us, which likewise do desire the society of the humane soul. Let the Magician carefully hide himself alwaies under the wings of the most High, lest he offer himself to be devoured of the roaring Lion; for they who desire earthly things, do very hardly escape the snares of the devil.

Lecture: the Arbatel of Magick part III

The third [fourth] Septenary.

Aphor. 22.

We call that a secret, which no man can attain unto by humane industry without revelation; which Science lieth obscured, hidden by God in the creature; which nevertheless he doth permit to be revealed by Spirits, to a due use of the thing it self. And these secrets are either concerning things divine, natural or humane. But thou mayst examine a few, and the most select, which thou wilt commend with many more. 

Aphor. 23.

Make a beginning of the nature of the secret, either by a Spirit in the form of a person, or by vertues separate, either in humane Organs, or by what manner soever the same may be effected; and this being known, require of a Spirit which knoweth that art, that he would briefly declare unto thee whatsoever that secret is: and pray unto God, that he would inspire thee with his grace, whereby thou maist bring the secret to the end thou desireth, for the praise and glory of God, and the profit of thy neighbour. 

Aphor. 24.

The greatest secrets are number seven.

1. The first is the curing of all diseases in the space of seven dayes, either by character, or by natural things, or by the superior Spirits with the divine assistance.
2. The second is, to be able to prolong life to whatsoever age we please: I say, a corporal and natural life.
3. The third is, to have the obedience of the creatures in the elements which are in the forms of personal Spirits; also of Pigmies,* Sagani, Nymphes, Dryades, and Spirits of the woods.
4. [* Spirits of the four elements. Paracels.]
5. The fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to understand the power of every thing, and to what it belongeth.
6. The fifth is, that a man be able to govern himself according to that end for which God hath appointed him.
7. The sixth is, to know God, and Christ, and his holy Spirit: this is the perfection of the Microcosmus.
8. The seventh, to be regenerate, as Henochius the King of the inferiour world.

These seven secrets a man of an honest and constant minde may learn of the Spirits, without any offence unto God. 

The mean Secrets are likewise seven in number.

1. The first is, the transmutation of Metals, which is vulgarly called Alchymy; which certainly is given to very few, and not but of special grace.
2. The second is, the curing of diseases with Metals, either by the magnetick vertues of precious stones, or by the use of the Philosophers stone, and the like.
3. The third is, to be able to perform Astronomical and Mathematical miracles, such as are Hydraulick-engines, to administer business by the influence of Heaven, and things which are of the like sort.
4. The fourth is, to perform the works of natural Magick, of what sort soever they be.
5. The fifth is, to know all Physical secrets.
6. The sixth is, to know the foundation of all Arts which are exercised with the hands and offices of the body.
7. The seventh is, to know the foundation of all Arts which are exercised by the angelical nature of man.

The lesser secrets are seven.

1. The first is, to do a thing diligently, and to gather together much money.
2. The second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things.
3. The third is, to excel in military affairs, and happily to achieve to great things, and to be an head of the head of Kings and Princes.
4. To be a good house-keeper both in the Country and City.
5. The fifth is, to be an industrious and fortunate Merchant.
6. To be a Philosopher, Mathematician, and Physician, according to Aristotle, Plato, Ptolomy, Euclides, Hippocrates, and Galen.
7. To be a Divine according to the Bible and Schooles, which all writers of divinity both old and new have taught. 

Aphor. 25.

We have already declared what a secret is, the kindes and species thereof: it remaineth now to shew how we may attain to know those things which we desire.

Also see that your hearts be not burthened with surfeting, and drunkenness, and the cares of this life.

If you draw these seven places of Scripture from the letter unto the Spirit, or into action, thou canst out erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and God himself by his holy Spirit will teach thee true and profitable things: he will give also his ministring Angels unto thee, to be thy companions, helpers, and teachers of all the secrets of the world, and he will command every creature to be obedient unto thee, so that cheerfully rejoycing thou maist say with the Apostles, That the Spirits are obedient unto thee; so that at length thou shalt be certain of the greatest thing of all, That thy name is written in Heaven. 

Aphor. 26.

There is another way which is more common, that secrets may be revealed unto thee also, when thou art unwitting thereof, either by God, or by Spirits which have secrets in their power; or by dreams, or by strong imaginations and impressions, or by the constellation of a nativity by celestial knowledge. After this manner are made heroick men, such as there are very many, and all learned men in the world, Plato, Aristotle, Hippocrates, Galen, Euclides, Archimedes, Hermes Trismegistus the father secrets, with Theophrastus, Paracelsus; all which men had in themselves all the vertues of secrets. Hitherto also are referred, Homer, Hesiod, Orpheus, Pytagoras; but these had not such gifts of secrets as the former. To this are referred, the Nymphes, and sons of Melusina [Melusine], and Gods of the Gentiles, Achilles, Æneas, Hercules: also, Cyrus, Alexander the great, Julius Cæsar, Lucullus, Sylla. Marius. 

It is a canon, That every one know his own Angel. and that he obey him according to the word of God; and let him beware of the snares of the evil Angel, lest he be involved in the calamities of Brute [Brutus] and Marcus Antonius [Mark Antony]. To this refer the book of Jovianus Pontanus of Fortune, and his Eutichus. 

The third way is, diligent and hard labor, without which no great thing can be obtained from the divine Deity worthy admiration, as it is said, 

Tu nihil invita dices faciésve Minerva.

Nothing canst thou do or say against Minerva's will. 

We do detest all evil Magicians, who make themselves associates with the devils with their unlawful superstitions, and do obtain and effect some things which God permitteth to be done, instead of the punishment of the devils. So also they do other evil acts, the devil being the author, as the Scripture testifie of Judas. To these are referred all idolaters of old, and of our age, and abusers of Fortune, such as the heathens are full of. And to these do appertain all Charontick evocation of Spirits the works of Saul with the woman, and Lucanusprophesie of the deceased souldier, concerning the event of the Pharsalian war, and the like. 

Aphor. 27.

Make a Circle with a center A, which is B. C. D. E. At the East let there be B.C. a square. At the North, C.D. At the West, D.E. And at the South, E.D. [*E.B.] Divide the Several quadrants into seven parts, that there may be in the whole 28 parts: and let them be again divided into four parts, that there may be 112 parts of the Circle: and so many are the true secrets to be revealed. And this Circle in this manner divided, is the seal of the secrets of the world, which they draw from the onely center A, that is, from the invisible God, unto the whole creature. The Prince of the Oriental secrets is resident in the middle, and hath three Nobles on either side, every one whereof hath four under him, and the Prince himself hath four appertaining unto him. And in this manner the other Princes and Nobles have their quadrants of secrets, with their four secrets. 

But the Oriental [Eastern] secret is the study of all wisdom; The West, of strength; The South, of tillage; The North, of more rigid life. So that the Eastern secrets are commended to be the best; the Meridian [Southern] to be mean; and the West** and North to be lesser. 

The use of this seal of secrets is, that thereby thou maist know whence the Spirits or Angels are produced, which may teach the secrets delivered unto them from God. But they have names taken from their offices and powers, according to the gift which God hath severally distributed to every one of them. One hath the power of the sword; another, of the pestilence; and another, of inflicting famine upon the people, as it is ordained by God. Some are destroyers of Cities, as those two were, who were sent to overthrow Sodom and Gomorrha, and the places adjacent, examples whereof the holy Scripture witnesseth. Some are the watch-men over Kingdoms; others the keepers of private persons; and from thence, anyone may easily form their names in his own language: so that he which will, may ask a physical Angel, mathematical, or philosophical, or an Angel of civil wisdom, or of supernatural or natural wisdom, or for any thing whatsoever; and let him ask seriously, with a great desire of his minde, and with faith and constancy and without doubt, that which he asketh he shall receive from the Father and God of all Spirits. This faith surmounteth all seals, and bringeth them into subjection to the will of man. The Characteristical maner of calling Angels succeedeth this faith, which dependeth onely on divine revelation; But without the said faith preceding it, it lieth in obscurity. Nevertheless, if any one will use them for a memorial, and not otherwise, and as a thing simply created by God to his purpose, to which such a spiritual power or essence is bound; he may use them without any offence unto God. But let him beware, lest that he fall into idolatry, and the snares of the devil, who with his cunning sorceries, easily deceiveth the unwary. And he is not taken but onely by the finger of God, and is appointed to the service of man; so that they unwillingly serve the godly; but not without temptations and tribulations, because the commandment hath it, That he shall bruise the heel of Christ, the seed of the woman. We are therefore to exercise our selves about spiritual things, with fear and trembling, and with great reverence towards God, and to be conversant in spiritual essences with gravity and justice. And he which medleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he wil miserably perish. 

Aphor. 28.

Because all good is from God, who is onely good, those things which we would obtain of him, we ought to seek them by prayer in Spirit and Truth, and a simple heart. The conclusion of the secret of secrets is, That every one exercise himself in prayer, for those things which he desires, and he shall not suffer a repulse. Let not any one despise prayer; for by whom God is prayed unto, to him he both can and will give. Now let us acknowledge him the Author, from whom let us humbly seek for our desires. A merciful & good Father, loveth the sons of desires, as Daniel; and sooner heareth us, then we are able to overcome the hardness of our hearts to pray. But he will not that we give holy things to dogs, nor despise and condemn the gifts of his treasury. Therefore diligently and often read over and over the first Septenary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires of thy minde in the Lord, to whom thou trustest.