Fourth Book: the invocation of spirits and the souls of the dead

And now we shall come to speak concerning the invocation of spirits, as well of the good spirits as of the bad.

The good spirits may be invocated of us divers ways, and in sundry manners do offer themselves unto us. For they do openly speak to those that watch, and do offer themselves to our sight, or do inform us in dreams by oracle of those things which are desired. Whosoever therefore would call any good spirit, to speak or appear in sight, it behoveth them especially to observe two thing: one whreof is about the disposition of the invocant; the other about those things which are outwardly to be adhibited to the invocation, for the conformity of the spirits to be called. It behoveth therefore that the invocant himself be religiou[…]ly disposed for many days to such a mystery. In the first place therefore, he ought to be confessed and contrite, both inwardly and outwardly, and rightly expiated by daily washing himself with holy water. Moreover, the invocant ought to conserve himself all these days, chast, abstinent, and to seperate himself as much as may be done, from all preturbation of mind, and from all manner of foreign and secular business. Also, he shall observe fasting all these days, as much as shall seem convenient to him to be done. Also, let him daily between sun-rising and sun-setting, being cloathed with a holy linen garment, seven times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught. Now the number of days of fasting and preparation is commonly the time of a whole Lunation. There is also another number observed amongst the Cabalists, which is forty days.

Now concerning those things which do appertain to this rite of invocation, the first is, that a place be chosen, clean, pure, close, quiet, free from all manner of noise, and not subject to any strangers sight. This place must first be exorcised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and set towards the east: and on each side thereof let there be set two consecrated wax-lights burning, the flame whereof ought not to go out all these days. In the middle of the altar, let there be placed lamens, or the holy paper which we have before described, covered with fine linen; which is not to be opened until the end of these days of the consecration. You shall also have in readiness a precious perfume, and pure anointing oil; and let them be both kept consecrated. There must also a Censer be set on the head of the altar, wherein you shall kindle the holy fire, and make a perfume every day that you shall pray. You shall also have a long garment of white linen, close before and behi[…]d, which ma[…] cover the whole body and the […]eet, and girt about you with a girdle. You shall als[…] have a veil made of pure clean linen, and in t[…]e fore-part thereof let there be fixed golden or gilded Lamens, with the inscription of the name Tetragrammaton; all which things are to to be sanctified and consecrated in order. But you must not enter into the holy place, unless it be first washed, and arayed with a holy garment; and then you shall enter into it with your fee[…] naked. And when you enter therein, you shall sprinkle it with holy water; then you shall make a perfume upon the altar, and afterwards with bended knees pray before the altar as we have directed.

But in the end of these days, on the last day. you shall fast more strictly: and fasting on the day following, at the rising of the Sun, you may enter into the holy place, using the ceremonies before spoken of, first by sprinkling yourself, then with making a perfume, yo shall sign yourself with holy oil in the forehead and anoint your eyes; using prayer in all these consecrations. Then you shall open the holy lamen, and pray before the altar upon your knees, as abovesaid; and then an invocation being made to the Angels, they will appear unto you, which you desire; which you shall entertain with a benign and chast communication, and license them to depart.

Now the Lamen which is to be used to invoke any good spirit, you shall make after this manner; either in metal conformable, or in new wax, mixt with spices and colours coformable: or it may be made with clean paper, with convenient colours: and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must be written the divine names, as well the general names as the special. And in the centre of the Lamen, let there be drawn a character of fix corners; in the middle whereof, let there be written the name and character of the star, or of the spirit his governor, to whom the good spirit that is to be called is subject. And about this character, let there be placed so many characters of five corners, as the spirits we would call together at once. And if we shall call only one spirit, nevertheless there shall be made four Pentagones, wherein the name of the spirit or spirits, with their characters, is to be written· Now this table ought to be composed when the Moon is increasing, on those days and hours which then agree to the spirit. And if we take a fortunate star herewith, it will be the better. Which table being made in this manner, it is to be consecrated according to the rules a[…]o[…] delivered.

And this is the way of m[…]ki[…]g […]he general table, serving for the invoca[…]ing of all good spirits whatsoever. Nevertheless we […]ay m[…]ke special tables congruent to every spir[…]t, by the rule which we have above spoken of concerning holy pentacles.

And now we will declare unto you another rite more easy to perform this thing: that is to say, let the man that is to receive and Oracle from the good spirits, be chast, pure, and confess'd. Then a place being prepared pure and clean, and covered every where with white linen, on the Lords day in the new of the Moon let him enter into that place, cloathed with clean white garments; and let him exorci[…]e the place, and bless it, and make a Circle therein with a sanctified cole; and let there be written in the uttermost part of the Circle the names of the Angels, and and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at the four angles of the World, the Censers for the perfumes. Then let him enter the place fasting, and washed, and let him begin to pray towards the east this whole Psalm: Beati immaculati in via, &c. Blessed are the undefiled in the way, &c. by perfuming; and in the end depricating the Angels, by the said divine names, that they will deign to discover & reveal that which he desireth: and that let him do six days, continuing washed and fasting. And on the seventh day, which is the Sabbath, let him, being washed and fasting, enter the Circle, and perfume it, and anoint himself with holy anointing oil, by anointing his forehead, and upon both his eyes, and in the palms of his hands, and upon his feet. Then upon his knees let him say the Psalm aforesaid, with divine and Angelical names. Which being said let him arise, let him begin to walk about in a Circle within the said Circle from the east to the west, until he is wearied with a dizziness of his brain: let him fall […]own in the Circle, and there he may rest; and forthwith he shall be wrapt up in an extasy, and a spirit will appear unto him, which will inform him of all things. We must observe also, that in the Circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a whole week. And the manner of fasting must be such, that he abstain from all things having a life of sence, and from those which do proceed from them: and let him only drink pure running water: neither let him take any food till the going down of the sun. And let the perfume and the holy anointing oil be made, as is set forth in Exodus and the other holy books of the Bible. It is also to be observed, that always as often as he enters into the Circle, he hath upon his forehead a golden Lamen, upon which there must be written the name Tetragrammaton, as we have before spoken.

But natural things, and their commixtures, do also belong unto us, and are conducing to receive Oracles from any spirit by a dream: which are either perfumes, unctions, and meats or drinks: which you may understand in our first book of Occult Philosophy.

But he that is willing always and readily to receive the oracles of a dream, let him make unto himself a ring of the Sun or of Saturn for this purpose. There is also an image to be made, of excellent efficacy and power to work this effect; which being put under his head when he goeth to sleep, doth effectually give true dreams of what thing soever the mind hath before determined or consulted on. The table of numbers do likewise confer to receive an oracle, being duely formed under their own Constellations. And these thou mayest know in the third book of Occult Philosophy.

Holy tables and papers do also serve to this effect, being specially composed and consecrated: such as is the Almudel of Solomon, and the table of the revolutions of the name Tetragrammaton. And those things which are of this kind, and written unto these things, out divers figures, numbers, holy pictures, with the inscriptions of the holy names of God and of Angels; the composition whereof is taken out of divers places of the holy Scriptures, Psalms, and versicles, and other certain promises of the divine revelations and prophecies.

To the same effect do conduce holy prayers & imprecations, as well unto God, as to the holy Angels and heros: the imprecations of which prayers are to be composed as we have before shewn, according to some religious similitude of miracles, graces, and the like, making mention of those things which we intend to do: as, out of the old Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and Nebuchadnezzer: if out of the new Testament, of the dream of Joseph the husband of the virgin Mary; of the dream of the three wisemen; of John the Evangelist sleeping upon the breast of our Lord; and whatsoever of the like kind can be found in religion, miracles, and revelations; as, the revelation of the cross to Helen, the revelations of Constantine and Charles the great, the revelations of Bridget, Cyril, Methodius, Mechtild, Joachim, Merhir, and such like. According to which let the deprecations be composed, if when he goeth to sleep it be with a firm intention: and the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.

Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true oracles of dreams. And this he shall do; observe those things which in the second book of Occult Philosophy are directed concerning this thing. He that is desirous therefore to receive an oracle, let him abstain from supper and from drink, and be otherwise well disposed, his brain being free from turbulent vapours; let him also have his bed-chamber fair and clean, exorcised and consecrated if he will; then let him perfume the same with some convenient fumigation; and let him anoint his temples with some unguent efficatious hereunto, and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desireth to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a dream, when the Moon goeth through th[…]t sign which was in the ninth house of his nativity, and also when she goeth through the sign of the ninth house of the revolution of his nativity; and when she is in the ninth sign from the sign of perfection. And this is the way and means whereby we may obtain all sciences and arts whatsoever, suddenly and perfectly, with a true illumination of our understanding; although all inferior familiar spirits whatsoever do conduce to this effect; and sometimes also evil spirits sensibly informing us intrinsically or extrinsically.

But if we would call any evil spirit to the circle, it first behoveth us to consider, and to know his nature, to which of the planets it agreeth, and what offices are distributed to him from the Planet; and being known, let there be sought out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the offices of the said spirit, as near as the same may be done: as, if their power be over the Sea, Rivers or Floods, then let the the place be chosen in the shore; and so of the rest. Then let there be chosen a convenient time, both for the quality of the air, serene, clear, quiet, and fitting for the spirits to assume bodies; as also of the quality and nature of the planet, and of the spirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or unfortunate, sometimes of the day, and sometimes of the night, as the stars and spirits do require. These things being considered, let there be a circle framed in the place elected, as well for the defence of the invocant, as for the confirmation of the spirit. And in the circle itself there are to be written the divine general names, and those things which do yield defence unto us; and with them, those divine names which do rule this planet, and the offices of the spirit himself; there shall also be written therein, the names of the good spirits which do bear rule, and are able to bind and constrain that spirit which we intend to call. And if we will any more fortify and strengthen our circle, we may add characters and pentacles agreeing to the work; then also if we will, we may either within or without the circle, frame an angular figure, with the inscription of such convenient numbers, as are congruent amongst themselves to our work, which are also to be known, according to the manner of numbers and figures: of which in the second book of occult philosophy it is sufficiently spoken. Furthermore, he is to be provided of lights, perfumes, unguents and medicines compounded according to the nature of the planet and spirit: which do partly agree with the spirit, by reason of their natural and coelestial virtue; and partly are exhibited to the spirit for religious and superstitious worship. Then he must be furnished with holy and consecrated things, necessary as well for the defence of the invocant, and his fellows, as also serving for bonds to bind and constrain the spirits; such as are either holy papers, lamens, pictures, pentacles, swords, scepters, garments of convenient matter and colour, and things of the like sort. Then when all these things are provided, and the Master and his fellows being in the circle, in the first place let him consecrate the circle, and all those things which he useth; which being performed with a conenient gesture and countenance, let him begin to pray with a loud voice, after this manner. First let him make an oration unto God, and then let him intreat the good spirits: and if he will read any prayers, psalms, or gospels for his defence, they ought to take the first place. After these prayers and orations are said, then let him begin to invoeate the spirit which he desireth, with a gentle and loving Inchantment, to all the coasts of the world, with the commemoration of of his own authority and power. And then let him rest a little, looking about him, to see if any spirit do appear; which if he delay, then let him repeat his invocation, as abovesaid, until he hath done it three times; and if the spirit be pertinacious, obstinate, and will not appear, then let him begin to conjure him with divine power; so also that the conjurations and all his commemorations do agree with the nature and offices of the spirit himself; and reiterate the same three times, from stronger to stronger, using objurgations, contumelies, cursings, and punishments, and suspension from his office and power, and the like.

And after all the courses are finished, then cease a little; and if any spirit shall appear, let the invocant turn himself towards the spirit and courteously receive him, & earnestly intreating him, let him require his name: and then proceeding further, let him ask him […]hatsoever he will: and if in any thing the spirit shall shew himself obstinate or lying, let him be bound by convenient conjurations: and if you doubt of any lye, make without the circle with the consecrated sword, the figure of a triangle or Pentagone, and compel the spirit to enter into it: and if thou receivest any promise which thou wouldest have to be confirmed with an oath, let him stretch the sword out of the circle, and swear the spirit, by laying his hand upon the sword. Then having obt[…]ined of the spirit that which you desire, or are otherwise contented, license him to depart with courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful conjurations; and if need require, expel him by exorcisms, and by making contrary fumigations. And when he is departed, go not out of the circle, but make a stay, making prayer, and giving of thanks unto God and the good Angels, and also praying for your defence and conservation; and then all those things being orderly performed, you may depart.

But if your hopes are frustrated, and no spirit will appear, yet for this do not despair; but leaving the circle, return again at other times, doing as before. And if you shall judge that you have erred in any thing, then you shall amend by adding or demishing; for the constancy of reiteration doth often increase your authority and power, and striketh terror into the spirits, and humbleth them to obey.

And therefore some use to make a gate in the circle, whereby they go in and out, which they open and shut as they please, and fortify it with holy names and pentacles.

This also we are to take notice of, that when no spirits will appear, but the Master being wearied hath determined to cease and give over; let him not therefore depart without licensing the spirits: for they that do negl[…]ct this, are very greatly in danger, except they are fortified with some sublime defence.

Oftentimes also the spirits do come, although they appear not visible, (for to cause terror to him that calls them) either in the thing which he useth, or in the operation it self. But this kind of licensing is not given simply, but by a kind of dispensation with suspension, until in the following terms they shall render themselves obedient. Also without a Circle these spirits may be called to appear according to the way which is above delivered about the consecration of a book.

But when we intend to execute any effect by evil spirits, where an apparition is not needful; then that is to be done, by making and forming that which is to be unto us an instrument, or subject of the experiment itself; as whether it be an image, or a ring, or a writing, or any character, candle, or sacrifice, or any thing of the like sort; then the name of the spirit is to be wirtten therein, with his character, according to the exigency of the experiment, either by writing it with some blood, or otherwise using a perfume agreeable to the spirit. Oftentimes also making prayer and orations to God and the good Angels before we invocate the evil spirit, conjuring him by the divine power.

There is another kind of spirits which we have spoken of in our third book of occult philosophy, not so hurtful, and nearest to men; so also, that they are affected with human passions, and do joy in the conversation of men, and freely do inhabit with them: and others do dwell in the woods and Desarts; and others delight in the company of divers domestics, animals and wild beasts: and othersome do inhabit about fountains and meadows. Whosoever therefore would call up these kind of spirits, in the place where they abide, it ought to be done with odoriferous perfumes, and with sweet sounds and instruments of music, specially composed for the business, with using of songs, inchantments and pleasant verses, with praises and promises.

But those that are obstinate to yield to these things are to be compelled with threatnings, comminations, cursings, delusions, contumelies, and especially by threatning them to expel them from those places where they are conversant.

Further, if need be, thou mayest betake thee to use Exorcisms; but the chiefest thing that ought to be observed, is, constancy of mind, and boldness, free and alienated form fear.

Lastly, when you would invocate these kind of spirits, you ought to prepare a table in the place of invocation, covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessels, and new knives. And you shall make a fire, whereupon a perfume shall be made. But let the invocant go unto the head of the table, and round about it let there be seats placed for the spirits, as you please; and the spirits being called, you shall invite them to drink and eat. But if perchance you shall […]ear any evil spirit, then draw a circle about it, and let that part of the table at which the invocant sits, be within the circle, and the rest of the table without the circle.

In our third […]ook of Occult Philosophy, we have taught how and by what means the soul is joined to the body; and, what happeneh to the soul after death.

Thou mayest know further, that those souls do still love their relinquished bodies after death, as it were a certain affin[…]ty alluring them; such as are the souls of noxious men, which have violently relinquished their bodies, and souls wanting a due burial, which do still wander in a liquid and turbulent spirits about their dead carcasses; for these souls by the known means by which heretofore they were conjoined to their bodies, by the like vapours, liquors, and favours, are easily drawn unto them.

From hence it is, that the souls of the dead are not to be called up without blood, or by the application of some part of their relict body.

In the raising up of these shadows, we are to perfume with new blood, with the bones of the dead, and with Flesh, Eggs, Milk, Honey and Oil, and such like things, which do attribute to the souls a means apt to receive their bodies.

It is also to be understood, those who are desirous to raise up any souls of the dead, they ought to do it in those places, wherein these kind of souls are most known to be conversant; or for some alliance alluring those souls into their forsaken body; or some kind of affection in times past, impressed in them in their life, drawing the said souls to certain places, things, or persons; or for the forcible nature of some place fitted and prepared for to purge or punish these souls. Which places for the most part are to be known by the experience of visions, nightly incursions, and apparitions, and such like prodigies seen.

Therefore the places most fitting for these things, are Church-yards. And better than them, are those places wherein there is the execution of criminal judgments. And better than these, are those places, in which of late years there have been some public slaughters of men. Furthermore, that place is better than these, where some dead carcass, that came by violent death, is not yet expiated, nor lately buried, and was lately buried; for the expiation of those places, is also a holy rite duly to be adhibited to the burial of the bodies, and oftentimes prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgment.

And from hence it is, that the souls of the dead are not easily to be raised up, except it be the souls of them whom we know to be evil, or to have perished by a violent death, and whose bodies do want a rite and due burial.

Now although we have spoken concerning such places of this kind, it will not be safe or commodious to go unto them, but it behoveth us to take to what place soever is to be chosen, some principal part of the body that is relict, and therewith to make perfume in due manner, and to perform other competent rites.

It is also to be known, that because the souls are certain spiritual lights, therefore artificial lights, especially if they be framed out of certain competent things, compounded according to a true rule, with congruant inscriptions of names and seals, do very much avail to the raising up of departed souls.

Moreover, these things which are now spoken of, are not always sufficient to raise up souls, because of an extranatural portion of understanding and reason, which is above, and known only to the heaven and destinies, and their powers.

We ought therefore to allure the said souls, by supernatural and coelestial powers duely administered, even by those things which do m[…]e the very harmony of the soul, as well imaginative, as rational and intellectual; as are voices, songs, sounds, inchantments: and religious things; as prayers, conjurations, exorcisms, and other holy rites, which may very commodiously be administered hereunto.

The end of the fourth book of Agrippa.