Book III, chapters 27–32: Cabalistic names, the characters and seals of spirits, and calling spirits

CHAP. XXVII. Of the calculating Art of such names by the tradition of Cabalists.

THere is yet another Art of these kinds of names, which they call calculatory, and it is made by the following tables, by entring with some sacred, Divine, or Angelicall name, in the column of letters descending; by taking those letters which thou shalt find in the common angles under their Stars, and Signs: which being reduced into order, the name of a good spirit is made of the nature of that Star, or Sign, under which thou didst enter: but if thou shalt enter in the column ascending, by taking the common angles above the Stars, and Signs marked in the lowest line, the name of an evil spirit is made. And these are the names of spirits of any order, or heaven ministring; as of good, so of bad, which thou maist after this manner multiply into nine names of so many orders, in as much as thou maist by entring with one name draw forth another of a spirit of a superior order out of the same, as well of a good, as bad one. Yet the beginning of this calculation depends upon the names of God; for every word hath a vertue in Magick, in as much as it depends on the word of God, and is thence framed. Therefore we must know that every Angelicall name must proceed from some primary name of God. Therefore Angels are said to bear the name of God, according to that which is written, because my name is in him. Therefore that the names of good Angels may be discerned from the names of bad, there is wont oftentimes to be added some name of Divine omnipotencie, as El, or On, or Jah, or Jod, and to be pronounced together with it: and because Jah is a name of beneficence, and Jod the name of a diety, therefore these two names are put only to the names of angels; But the name El, because it imports power, and vertue, is therefore added not only to good but bad spirits, for neither can evil spirits either subsist, or do any thing without the vertue of El, God. But we must know that common angles of the same Star and Sign are to be taken, unless entrance be made with a mixt name, as are the names of Genii, and those of which it hath bin spoken in the preceding Ch. which are made of the dispositions of the heaven, according to the harmony of divers Stars. For as often as the table is to be entred with these, the common angle is to be taken under the Star, or Sign of him that enters. There are moreover some that do so extend those tables, that they think also if there be an entrance made with the name of a Star, or office, or any desired effect, a Demon whether good, or bad, serving to that office, or effect, may be drawn out. Upon the same account they that enter with the proper name of any person, beleeve that they can extract the names of the Genii, under that Star which shall appear to be over such a person, as they shall by his Physiognomy, or by the Passions and inclinations of his mind, and by his profession, and fortune, know him to be Martial, or Saturnine, or Solarie, or of the nature of any other Star. And although such kinde of primary names have none or little power by their signification, yet such kind of extracted names, and such as are derived from them, are of very great efficacy; as the rayes of the Sun collected in a hollow glass, do indeed most strongly burn, the Sun it self being scarce warm. Now there is an order of letters in those tables under the Stars, and Signs, almost like that which is with the Astrologers, of tens, elevens, twelves. Of this calculatory Art Alfonsus Cyprius once wrote, and I know who elss, and also fitted it to Latine Characters; But because the letters of every tongue, as we shewed in the first book, have in their number, order, and figure a Celestiall and Divine originall, I shall easily grant this calculation concerning the names of spirits to be made not only by Hebrew letters, but also Chaldean, and Arabick, Aegyptian, Greek, Latine, and any other, the tables being tightly made after the imitation of the presidents. But here it is objected by many, that it falls out, that in these tables men of a differing nature, and Fortune, do oftentimes by reason of the sameness of name obtain the same Genius of the same name. We must know therefore that it must not be thought absurd that the same Demon may be separated from any one soul, and the same be set over more. Besides, as divers men have many times the same name, so also spirits of divers offices and natures may be noted or marked by one name, by one and the same seal, or Character, yet in a divers respect: for as the serpent doth sometimes typifie Christ, and sometimes the devill; so the same names, and the same seals may be applied sometimes to the order of a good Demon, sometimes of a bad. Lastly, the very ardent intension of the invocator, by which our intellect is joyned to the separated intelligencies, causeth that we have sometimes one spirit, sometimes another, although called upon under the same name, made obsequions to us.

There follow the tables of the calculation of the names of spirits, good and bad, under the presidency of the 7. Planets, and under the order of the 12. Militant Signs.

[Figure: The entrance of the evil Angels. — The entrance of the good Angels.]

[Figure: The entrance of the evil Angels. — The entrance of the good Angels.]

CHAP. XXVIII.

How Sometimes names of Spirits are taken from those things over which they are set.

I Finde yet another kinde of names given to the spirits from those things, which they are set over, their names being as it were borrowed from the Stars, or men, or places, or times, or such like things, the divine name being added at the end, thus. The Spirit of Saturn is called Sabathiel: the Spirit of Jupiter, Zedekiel: the Spirit of Mars, Madimiel: the Spirit of the Sun, Semeliel, or Semeschia; the Spirit of Venus, Nogahel; the spirit of Mercury, Cochabiah, or Cochabiel; the Spirit of the Moon, Jareahel, or Levanael. In like manner also they call the Spirits which are set over the signes by the names of signes in order; from Aries Teletiel, Suriel, Tomimiel, Sattamiel, Ariel, Betuliel, Masniel, Acrabiel, Chesetiel, Gediel, Deliel, Dagymiel. And if we call them from the latin words, Ariel, Tauriel, Geminiel, Cancriēl, Leoniel, Virginiel, Libriel, Scorpiel, Sagittariel, Capriel, Aquariel, Pisciel; and from the Planets, Saturniel, Ioviel, Martiel, Soliah, Veneriel, Mercuriel, Lunael, or Lunaiah. Now because (as we said before all spirits, as well good as bad, seek for a union with man, which oftentimes in some sort they obtain, we read that some men are called Gods, and angels, and Divels. So the names of them which are endowed with any singular excellency of vertue, or with some desperate wickedness have departed this life, have obtained a place amongst the names of good and bad Demons, and are reckoned amonst them, whether we shall think that the souls of those men or the Genii whether good or bad are signified. So we readin Esdras that the name of the Archangel Ieremiel was from Ieremiah the Prophet. So Zachariel from Zacharia; and Uriel from Uriah the Prophet, whom Ioachim slue. In like manner Samuel, Ezekiel, Daniel, were the names of Angels as well as Prophets. Phaniel is the name of an Angel, and of the place where Jacob wrestled all night. Ariel is the name of an angel, and is the same as the Lion of God; sometimes also it is the name of an evil Demon, and of a City which is thence called Ariopolis, where the Idol Ariel was worshipped, We finde also in sacred writ that many names of evil Demons had their rise from most wicked men, or from the habitations of wicked men; as the name Astaroth which is the name of an evill Demon, was formerly the name of the City of Og King of Basan, in which dwelt giants; in like manner Astaroth was formerly the City of the Amorrhei; Raphaim a valley, and Ieramiel the country of the Allophyli; and also they were the names of Idols, and evill Demons; as Remma was the statue of the Idol of Damascus; Chamos the Idol of Moab; Melchim the Idol of the Amonta; Bel the Idol of Babylonians; Adramelech the Idol of of the Assirians; Dagon the Idol of the Allophyli. And Philo makes mention of seven golden Statues which the Amorrhei had, which they called the holy Nymphs, which being, called upon did shew to the Amorthei every hour their works; and the names of them were the names of women, which were the wives of seven wicked men, which consecrated them after the floud, viz. Chanaan, Phut, Selath, Nebroth, Abirion, Elath, Desuat, and there were put upon them pretious stones, engraven, and consecrated, one of which had a vertue to restore sight to the blind; neither could any fire burn these stones; and the books were consecrated with stones, which in like manner could not be burnt with fire, nor cut with yron, nor obliterated with water, until the angel of the Lord took them, and buried them in the bottome of the sea. Moreover we know that Nimbroth, Chodorlaomor, Balach, Amaloch, names of Kings, have obtained the order of evill spirits. Also giants are called with divels after a common name Enakim [non-Latin script] because they did not partake of the image of God e i. they have not received the splendor of the spiritual intellect, but their reason hath multiplied evil kinds of frauds & sins. Therefore they are not reckoned of the specjes of man (as saith Rabbi Moses the Egyptian) but of the species of beasts, and divels, only that they have the shape of a man, and such (he saith) were the sons of Adam, which were predecessors to Seth after Abel; of which the wise men of the Hebrews said, that Adam begat Tochot [Hebrew] i. e. divels. But after that he had found favor in the eyes of God, he begot Seth after his own image, and likness, i. e. who according to the image of God obtained a human perfection, which he that hath not, is not reckoned of the species of man, by reason of the pravities which are the cause of all evils and mischief. It is also (as saith Porphyry) the opinion of Magicians that evill souls are turned into the nature of Divels, and become as pernicious as they; which Christ confirmed, when he spake concerning Judas Iscariot: Have not I chosen twelve, and one of you is a divel? which divels therefore they call adventitious, because of mens souls, they are become Divels. Whence the names of wicked men and divels are the same, whether by these we call their souls, an evil Genii, which have taken upon them the names of wicked men, as if as were their persons. Also Bebemoth, and the Leviathan signifie beasts, and divels. By these examples he that is inquisitive shall finde out the names of good, as well as of evil spirits.

CHAP. XXIX. Of the Characters and Seals of spirits.

WE must now speak of the Characters and Seals of spirits. Characters therefore are nothing else then certain unknowable letters and writings, preserving the secrets of the Gods, and names of spirits from the use and reading of prophane men, which the Ancients called Hyeroglyphicall, or sacred letters, because devoted to the secrets of the Gods only. For they did account it unlawfull to write the mysteries of […] God with those Characters with which profane and vulgar things were wrote. Whence Porphyry saith, that the Ancients were willing to conceal God, and divine vertues by sensible figures, and by those things which were visible, yet signifying invisible things, as being willing to deliver great mysteries in sacred letters, and explain them in certain Symbolical figures; as when they dedicated all round things to the World, the Sun, the Moon, hope, and fortune, a circle to the heaven, and parts of a circle to the Moon, Pyranide and Obelisks to the fire, and Olympian Gods; a Cylindar to the Sun and Earth; a mans Yard to generation and Juno, to whom also by reason of the feminine sex the triangular figure. Wherefore this kind of Characters hath another root beside the pleasure, and authority of the institutor, of him I say, who received power of instituting, and consecrating these kind of letters, such as were many Prelates amongst divers Nations, and Sects of Religions, whose institutions came not to us, by reason that few of them were delivered by the Authors scatteringly, and by fragments. Of this kind of Character therefore are those which Peter Apponus notes, as delivered by Honorius of Thebes, the figures whereof are such, being related to our Alphabet.

[non-Latin script] A B C D E F G H I [non-Latin script] K L M N O P Q R S [non-Latin script] T V X Y Z.

CHAP. XXX. Another manner of making Characters, delivered by Cabalists.

AMongst the Hebrews I finde more fashions of Characters, whereof one is most ancient, viz. an Ancient writing which Moses, and the Prophets used, the form of which is not rashly to be discovered to any; for those letters which they use at this day, were instituted by Esdras. There is also amongst them a writing which they call Celestiall, because they shew it placed and figured amongst the Stars, no otherwise then the other Astrologers produce images of signs from the lineaments of Stars. There is also a writing which they call Malachim, or Melachim i. e. of Angels, or Regal; there is also another, which they call the passing through the River, and the Characters and figures of all these are such.

Celestiall writing.

Zain Vau He Daleth Gimel Beth Aleph [non-Latin script] Nun Mem Lamed Caph Iod Theth Cheth [non-Latin script] Tau Shin Res Kuff Zade Pe Ain Samech [non-Latin script]

The writing called Malachim.

[non-Latin script] Vau He Daleth Gimel Beth Aleph [non-Latin script] Caph Iod Teth Cheth Zain [non-Latin script] Samech Samech Tau Nun Mem Lamed [non-Latin script] Res Kuff Zade Pe Ain

The writing called the passing of the River.

Zain Vau He Daleth Gimel Beth Aleph [non-Latin script] Samech Nun Mem Lamed Caph Iod Teth Cheth [non-Latin script] Tau Schin Res Kuph Zade Pe Ain [non-Latin script]

There is moreover another fashion amongst the Cabalists, formerly had in great esteem, but now it is so common, that it is placed amongst prophane things, ans it is this. The twenty seven Characters of the Hebrews may be divided into three Classes, whereof every one […] l[…]ters, viz. [non-Latin script] which are the seals or marks of simple numbers, and of intellectuall things, distributed into nine orders of Angels. The second hath [non-Latin script] the marks of tens, and of Celestial things, in the nine Orbs of the heavens. The third hath the other four letters, with the five final, by order, viz. [non-Latin script] which are marks of hundreds, and inferior things, viz. four simple Elements, and of five kinds of perfect compounds. They do now and then distribute these three Classes into nine Chambers, whereof the first is of unites, viz. intellectual, celestial and elemental: The second is of Twos. The third of Threes, and so of the rest: These Chambers are framed by the interfection of four paralell lines, intersecting themselves into right angles, as is expressed in this following figure.

[Figure]

Out of which being dissected into parts, proceed nine particular figures, viz.

[Figure]

Which are of the nine Chambers, Characterizing their letter by the above written Notariacon: which if itbe of one poynts shews the first letter of that Chamber; if of two, the second; if of three, the third letter; as if thou wouldest frame the Character Michael [non-Latin script], that comes forth thus, extended with five figures, viz.

[Figure]

Which then are contracted to three figures, after this manner.

[Figure]

Which then are contracted into one, yet the points Notariacon are wont to be omitted, and then there comes forth such a Character of Michael.

[Figure]

There is yet another fashion of Characters, common to almost all letters, and tongues, and very easie, which is by the gathering together of letters; as if the name of the Angel Michael be given, the Characters thereof shall be framed thus.

[Figure: In Hebrew.]

[Figure: In Greek.]

[Figure: In Latin.]

And this fashion amongst the Arabians is most received; Neiis there any writing, which is readily, and elegantly joyned to it self, as the Arabick. Now you must know that Angelicall spirits, seeing they are of a pure intellect, and altogether incorporeall, are not marked with any marks or Characters, and pingible figures, or any other humane signs; but we not knowing their essence, or quality, do from their names, or works, or otherwise, according to our fancies devote and consecrate to them figures, and marks, by which we cannot any way compel them to us, but by which we rise up to them; as not to be known by such Characters, and figures, and first of all we do set our senses both inward and outward, upon them; then by a certain admiration of our reason we are induced to a Religious veneration of them, and then are wrapt with our whole minde into an extaticall adoration, and then with a wonderfull belief, an undoubted hope, quickening love we calling upon them in spirit, and truth, by true names and Characters do obtain from them that vertue, or power which we desire.

CHAP. XXXI. There is yet another fashion of Characters, and concerning marks of spirits which are received only by revelation.

THere is another kind of Character received by Revelation only, which can be found out no other way: the vertue of which Characters is from the diety revealing, of whom there are some secret works, breathing out a harmony of some Divinity: or they are as it were some certain agreements or compacts of a league betwixt us and them. Of this kind there was a mark or sign shewed to Constantine, which many did call the Crosse write upon in Latin letters, In hoc vince i. e. in this overcome; and there was another revealed to Antiochus by Sirname Soteris in the figure of a pentangle, which signifies health; for being resolved into letters it speakes the word [non-Latin script] i. e. Health: in the faith, and vertue of which signes both Kings obtain'd a great victorie against their enemies. So Judas, who by reason of that was afterward sirnamed Machabeus, being to fight with the Jews against Antiochus Eupator, received from an Angel that notable sign [non-Latin script] in the vertue of which they first slew 14000 with an infinite number of Elephant; then again 35000. of their enemies: For that sign did represent the name Jehovah and was a memorable emblem of the name of 72. letters by the equality of number, and the exposition thereof is, [non-Latin script] i. e. Who is there amongst the strong as Jehovah? The figures of these memorable signs are to be framed thus.

[Figure]

Moreover of those signs and Characters Porphyrie speaks in his book De Responsis, saying that they did signifie the gods themselves, by whom they did enjoy things, and by which they were called forth, and which were to be offered to them: And did shew the figures of the images what they should be; and that he perceived these things concerning the Oracle of Proserpina. He saith moreover that Hecate commanded how images should be constituted to her, and that they were to be cirrounded with wormwood, and that domestick mice were to be painted; & the finest ornaments such as were most pleasing to her, and so many mice as her forms were to be taken; then blood, myrrhe, storax, and other things were to be burnt: Which things if they were done, she would appear, and answer the worker thereof by dreams. But we shall here underwrite the Oracle of Hecate; for thus she speaks,

Marke I will teach What statue thou shalt make
For me; boughs of the wood, and wormwood take,
Then garnish it, on't paint domestick mice;
Let ornaments be fair, and of great price.
Then frankincense, myrrh, storax mix't with blood
Of mice; then sing thou words secret and good;
As thou seest shapes of mine, so on it lay,
As many reall mice; then take the bay,
And out of th' trunk thereof a case prepare
To put it in; then see thou have a care,
That to the Statue thou devoutly pray,
Also thy debts, and vows take care thou pay;
If that these things that here required be,
Thou shalt perform, in dreams thou shalt me see.

Such were in old time the secret mysteries of the gods and Demons of the Gentils, by which they did perswade themselves to be compelled, detained, and bound by men. Hence Jamblicus, and Porphyrie teach that he that cals upon sacred Demons must observe them, with their proper honour, and to distribute to each what is convenient to every one, as thanks, oblations, gifts, sacrifices, with words, Characters sutable to their conditions, and most like unto them; or elss he should never obtain the presence of the Dieties, and Demons, and the desired effect; Moreover if they were called upon, yet they shall be constrained to hurt them especially who did it neglegently.

CHAP. XXXII. How good spirits may be called up by us, and how evil spirits may be overcome by us.

BY the efficacy of Religion the presence of spirits doth dispose the effect, neither can any work of wonderfull efficacy in Religion be done, unless some good spirit the ruler and finisher of the work be there present. Now good spirits, if they may be divers wayes called up, yet can by no bonds, or very hardly be allayed by us, but we must by some sacred things beseech them, as we read in Apuleius, by the Celestiall Stars, by the infernall dieties, by the naturall elements, by the silence of the night, by the increase of the Country of Nilus, by the secrets of Memphis and elsewhere in Porphyrie: Thou who art risen out of the mud, who sittest in thy place, who sailest in ships, who every hour dost change thy shape, and art changed in each sign of the Zodiack. […] these, and such like Symbolicall orations and hymnes, because they are signes of Divine vertues, spirits did sometimes apply themselves to humane uses: not as being compelled by any kind of necessity, but of their own accord, and by a kind of custom did, being overcome by the prayers of them that called on them, more easily yeeld: whence in Porphyrie in his book De Responsis Hecate saith,

I by thy prayers being overcome
Came thither—

And in another place in the same book he saith,

Conquer'd by pray'r the Dieties above
Come down on th' earth and future things foreshew.

Also the divining of sutable things works so with mans mind, that good spirits do assist us willingly, and communicate their power and vertue to us, dayly helping us with illuminations, inspirations, oracles, prophecyings, dreams, miracles, prodigies, divinations, and auguries, and working upon and acting upon our spirits, as images like to them, by framing them by their influences, and making them most like to themselves even so far, as that oftentimes our spirit doth as surely work wonderfull things as the Celestiall spirits are wont to do. But evil spirits are overcome by us through the assistance of the good, especially when the petitioner is very pious and devout, and sings forth sacred words, and a horrible speech, as by conjuring the Divine power by the venerable names, and signs of supernaturall powers, by miracles, by Sacraments, by sacred mysteries, and such like; which conjurations, or adjurations, in as much as they are done by the name and power of Religion, and Divine vertue, those evil spirits are afraid of; whence also oftentimes prophane men do bind or allay by such kinde of sacred conjurations, evil spirits, not enduring such things, whence Cyprian in his book, Quod Idola Dii non sint, saith; that spirits being adjured by the true God do presently yeeld to us, and confesse, and are forced to go out of possessed bodies, and either presently leap out, or by degrees vanish, according as the faith of the Patient is helping, or grace of the swearer aspires. And Athanasius in his book De Variis Questionibus saith that there is no word more terrible and more destructive to the power of Devils then the beginning of the 68. Psalm, Arise O God, and let thine enemies be scattered; For assoon as that word is spoken, the devill vanisheth away howling. And Origen against Celsus saith, that the naming the name Jesus hath oftentimes cast many devils as well out of the souls of men as their bodies, and hath exercised much power in them out of whom the devils were cast. Also we do oftentimes with threats and revilings bind or repell evil spirits, especially the lesser, as Haggs, Incubi, and such like, as we read in Lucan concerning that witch saying,

I will now call you up by a true name,
The stygian dogs I in the light supreme
Will leave, and follow you also through grave,
From all the Urnes in death I will you save,
Thee O Hecate, unto the gods will shew,
(To whom t' addresse thy self in other hew,
Thou wast wont) in wan, form and without grace,
And thee forbid to change Erebus his face.

And in Philostratus we read, when Apollonius, and his companions were travelling in a bright Moon-shining night, that the Phantasme of a Hagge met them, and some times changed it self into this shape, & some times intothat, and some times vanished out of their sight. Now assoon as Apollonius knew what it was, grievously reviling it advised his companions to do the like: for he knew that that was the best remedy against such invasions. His companions did as he advised, and the Phantasme presently with a noise vanished away like a shadow: For so fearfull is this kind of spirits, that they are moved, tremble, and are compelled by a feigned terrour, and false and impossible threats. Whence Chereon the holy scribe saith that these are those things by which especially the spirits are compelled. There is moreover as hath been above said, a certain kind of spirits not so noxious, but most neer to men, so that they are even affected with humane passions, and many of these delight in mans society, and willingly dwell with them: Some of them dote upon women, some upon children, some are delighted in the company of divers domestick and wild animals, some inhabit Woods and Parks, some dwell about fountains and meadows. So the Fairies, and hobgoblins inhabit Champian fields; the Naiades fountains: the Potamides Rivers; the Nymphs marshes, and ponds: the Oreades mountains; the Humedes Meadows; the Dryades and Hamadryades the Woods, which also Satyrs and Sylvani inhabit, the same also take delight in trees and brakes, as do the Naptae, and Agaptae in flowers: the Dodonae in Acorns; the Paleae and Feniliae in fodder and the Country. He therefore that will call upon them, may easily doe it in the places where their abode is, by alluring them with sweet fumes, with pleasant sounds, and by such instruments as are made of the guts of certain animals and peculiar wood, adding songs, verses, inchantments sutable to it, and that which is especially to be observed in this, the singleness of the wit, innocency of the mind, a firm credulity, and constant silence; wherefore they do often meet children, women, and poor and mean men. They are afraid of and flie from men of a constant, bold, and undaunted mind, being no way offensive to good and pure men, but to wicked and impure, noxious. Of this kind are hobgoblins, familiars, and ghosts of dead men. Hence Plotinus saith, that the souls of men are sometimes made spirits: and of men well deserving are made familiars which the Greeks call Eudemons, i. e. blessed spirits: but of ill deserving men, hags, and hobgoblins, which the Greeks call Cacodemons, i. e. Evil spirits; But they may be called ghosts when it is uncertain whether they have deserved well or ill. Of these apparitions there are divers examples; such was that which Pliny the Junior makes mention of concerning the house of Athenodorus the Philosopher of Tharsis in which there appeared with a sudden horrible noise the ghost of an old man. And Philostratus tels of the like of a hag of Menippus Lycius the Philosopher turned into a beautifull woman of Corinth, whom Tyaneus Apollonius took to be a hobgoblin; the same at Ephesus, the like in the shape of an old begger who was the cause of the pestilence, who therefore being by his command stoned, there appeared a mastive dog, and presently the pestilence ceased. We must know this that whosoever shall intellectually work in evil spirits, shall by the power of good spirits bind them; but he that shall work only worldlily, shall work to himself judgement and damnation.