Book III, chapters 62–65: Consecrations, holy things and rites of perfuming; the conclusion

CAAP. LXII. Of Consecrations, and their manner.

COnsecration is a lifting up of experiments, by which a spirituall soul, being drawn by proportion and conformity, is infused into the matter of our works according to the tradition of Magiciall art rightly and lawfully prepared, and our work is vivified by the spirit of understanding. The efficacy of consecrations is perfected by two things especially, viz the vertue of the person himself consecrating, and the vertue of the prayer it self. In the person himself is required holinesse of life, and a power to consecrate; the former, nature and desert perform; the latter is acquired by imitation, and dignification, of which we have spoken elsewhere. Then it is necessary that he that sacrificeth must know this vertue and power in himself, with a firm and undoubted faith. Now what things are required in prayer, are these. There is also a certain power of sanctifying placed in it by God, as if it be so ordained of God for this or that very thing (of which sort we read of many in the holy writ) or instituted to this or that thing, by the vertue of the holy ghost, according to the ordination of the Church, of which sort are many every where extant: or this holiness is in the prayer it selfe, not by vertue of institution, but of the commemoration of sacred things, as of sacred letters, histories, miracles, works, effects, favours, promises, sacraments and such sacramentall things, which shall seem to cohere with the thing to be consecrated, either properly, or improperly or analogically. And of these we shall now give some examples, by which a way easily may be laid open to the whole consideration of it. So in the consecrating of water there is this commemoration made, viz. because God placed the firmament in the midel: of waters; because in the middle of the earthly paradise he made a holy fountain, from which through four rivers the whole earth is watered: because he made the waters an instrument of his justice, in the destruction of the Giants, by the generall deluge over the whole earth: and in the destruction of the Army of Pharaoh in the Red sea, and because he led the people dry-shod through the middle of the Red sea, and through the middle of Jordan, and because he brought water miraculously out of a rock of the wilderness, and brought forth a fountain of living water out of the jaw bone of an asse at the prayers of Sampson, and because he appointed the waters as an instrument of his pity, and of salvation for remission of sins: and because Christ being baptized in Jordan, purified and sanctified the waters; and the like also by invocating divine names sutable to these things, as when God is called a living fountain, living water, a living river. In like manner in consecration of fire, let there be a commemoration that God created the fire to be an instrument of his justice for punishment, revenge, purgation of sins, and when he comes to judge the world he wil command burning to go before; and he appeared to Moses in a burning bush, went before the children of Israel in a pillar of fire, and commanded that inextinguishable fire should be kept in the tabernacle of the Covenant, & kept fire unextinguished under the water. Also we must use such divine names as offer themselves, as because God is a consuming fire, and a melting fire: and such as are proper to these, as the shining of God, the light of God, the brightness of God, and such like. So in the consecration of oil such solemnities must be commemorated as belong to these, as in Exodus the oil of unction & sweet perfumes and sacred names sutable to these, such as is the name Christ, which signifies annointed, and such as this, and that in the Apocalyps concerning the two olive trees distilling sanctified oil into lamps burning in the presence of God. So in the consecration of places let there be commemoration made of mount Sinai, of the Tabernacle of the Covenant, of the sanctum sanctorum, the temple of Solomon, and of the sanctification of the hill Golgotha through the mystery of the passion of Christ, and of the field which was bought with the price of Christs blood; also of mount Tabor, where the transfiguration and ascent into heaven was. Sacred names also being used as of the place of God, the throne of God, the chair of God, the tabernacle of God, the altar of God, the seat of God, and the habitation of God, and of such like. After the same manner we must proceed in the benediction of other things, by enquiring into holy write by divine names, and profession of Religion for such things which may seem to be after a manner sutable to this or that thing. As for example, if there be a paper, or a book having some of the mysteries which we should comemorate, as the tables of the ten commandments given to Moses on mount Sinai, and the sanctification of the law, and of the Prophets, and Scriptures promulgated by the holy spirit: and let the divine names of the testament of God, the book of God, the book of life, the knowledge of God, the wisdom of God, and of such like be commemorated. So if a sword be to be consecrated, we may remember out of the second of Maccabees there was a sword sent from God to Judas Macchabeus, that he should destroy the children of Israels enemies: also that in the prophets, Take unto you two edged swords; also in the Gospel, coats being sold, swords must be bought; and in the History of David an Angel was seen hiding a bloody sword; and many such like we shall find in the Prophets, and Apocalyps, as also the sacred names of the sword of God, the rod of God, the staff of God, the vengeance of God, and such like. And now let these things which have been exemplified concerning reall consecrations, and benedictions suffice: by which personall consecrations, and benedictions may easily be understood. But there is yet another powerfull and efficacious rite of consecrating, and expiating, which is of the kinds of superstitious, viz: when the rite of any sacrament is transsumed to another thing, which is intended to be consecrated, or expiated, as the rite of baptisme, confirmation, funerall, and such like. Moreover we must know, that a vow, oblation, and sacrifice, have a certain power of consecration, as well reall as personall, as the things or persons are vowed or offered.

CHAP. LXIII. What things may be called holy, what consecrased, and how these become so betwixt us and the Dieties; and of sacred times.

NOw those things are called sacred, which are made holy by the gods themselves, or their Demons, being (as I may say) dedicated to us by the gods themselves. By this account we call Demons holy, because in them God dwels, whose name they are often said to bear. Whence it is read in Exodus: I will send my Angel who shall go before thee; observe him, neither think that he is to be despised, because my name is in him. So also mysteries are called sacred. For a mystery is that which hath a holy and an occult vertue, and favour given by the gods or Demons, or despensed by the most high God himself; such as are those sacred names and Characters, which have been above spoken of. So the crosse is called holy and mysterious, being made so by the passion of Jesus Christ. Hence also certain prayers are called holy, and mysticall which are not instituted by the devotion of man, but by divine Revelation, as we read in the Gospel that Christ instituted the Lords Prayer. In like manner certain confections are called holy, into which God hath put the especiall beam of his vertue, as we read in Exodus of the sweet perfume, and oil of anointing, and as with us there is a sacred fountain, and a sacred ointment; There is also another kind of holiness, whereby we call those things holy which are dedicated and consecrated by men to God, as vows, and sacrifices, of which we have spoken already: Whence Virgil,

But Cesar with a tripple triumph brought.
Into the City Rome, as most devout,
Did dedicate unto the Italian gods
An immortall vow—

And Ovid in his Metamorphosis sings thus,

A feast was kept, wherein Aeacides
For Cicnus death with heifers blood did please
Propitious Pallas, when the entralls laid
On burning altars, to the Gods convaid
An acceptable smell; a part addrest
To sacred use, the board receiv'd the rest.

In like manner the representations, resemblances, Idols, Statues, Images, Pictures, made after the similitudes of the Gods, or dedicated to them, are called sacred, even as Orpheus singeth in his hymn to Lycian Venus,

The chieftains that the sacred things protect
Of our country, did for our town erect
A Sacred Statue—

And Virgil.

Hence divine Plato in his eleventh book of Lawes, commanded that the sacred Images and Statues of the Gods should be honoured, not for themselves, but because they represent the Gods to us, even as the ancients did worship that Image of Jupiter, thus interpreting it: for in that he bares the resemblance of a man, was signified that he is a mind which produceth all things by his seminary power; he is seigned to sit, that his immutable and constant power might be expressed; he hath the upper parts bare and naked, because he is manifest to the intelligences and the superiors; but the lower parts are covered, because he is hid from the inferior creatures he holdeth a scepter in his left hand, because in these parts of the body the most spiritual habitation of life is found. For the Creator of the intellect is the King and the vivifying spirit of the world; but in his right hand he holdeth forth both an Eagle and victory; the one, because he is the Lord of all the Gods, as the Eagle is of other birds; the other, because all things are subject to him; in like manner we also reverence the Image of a Lamb, because it representeth Christ, and the picture of a Dove, because it signifieth the holy Ghost, and the forms of a Lion, Oxe, Eagle, and a man, signifying the Evangelists, and such like things, which we find expressed in the Revelations of the Prophets; and in divers places of the holy Scripture: moreover those things confer to the like revelations and dreams, and therefore are called sacred pictures; there are also sacred rites and holy observations, which are made for the reverencing of the Gods, and religion, viz. devout gestures, genuflexions, uncoverings of the head, washings, sprinklings of Holy water, perfumes, exterior expiations, humble processions, and exterior Ornaments for divine praises, as musical Harmony, burning of wax candles and lights, ringing of bells, the adorning of Temples, Altars and Images, in all which there is required a supream and special reverence and comeliness; wherefore there are used for these things, the most excellent, most beautifull and pretious things, as gold, silver, pretious stones, and such like: which reverences and exterior rites are as it were lessons and invitations to spiritual sacred things, for the obtaining the bounty of the Gods; concerning which Proserpina beareth witness in these verses.

Who ever did the brazen statues slight,
The yellow gifts of gold, or silver white,
Who would not wonder, and not say that these
Are of the Gods?—

The priests also are called sacred, and the ministers of the divine powers, and Gods, and they themselves being consecrated do both administer all the holy things, and also consecrate them, whence Lucan.

The consecrated priests, to whom great power
Is granted—

And Virgil saith of Helenus the priest of Apollo,

He praies for peace of th' Gods, and doth unloose
The Garlands of his sacred head—

Those holy rites are as it were certain agreements betwixt the Gods and us, exhibited with praise, reverence or obedience, by the means of which we very oft obtain some wonderfull vertue from that divine power, on whom such reverence is bestowed; so there are sacred Hymns, Sermons, Exorcismes, Incantations, and words, which are compounded and dedicated for the praises, and divine services of the Gods, whence, Orpheus in a verse composed for the stars, saith. With Holy words, now on the Gods I call.

And the primitive Church did use certain holy incantations against diseases and tempests, which we either pronounce, praying to some divine powers, or also sometimes carrying them along with us, written and hanged on our neck, or bound to us, we obtain very oft some power from such a Saint, which men very much admire; by this means also there are sacred names, figures, Characters, and seals, which contemplative men, in purity of mind, for their secret vows, have devoted, dedicated and consecrated to the worship of God; which things truly, if any man afterward shall pronounce with the same purity of mind, with the which they were first instituted, he shall in like manner do miracles; further also, the manner and rules delivered by the first institutor must be observed, for they who are ignorant of these things, loose their labor, and work in vain; Thus not only by barbarous words, but also by Hebrew, Aegyptian, Greek, Latine, and the names of other languages, being devoted to God, and artributed and dedicated to his essence, power or operation, we sometimes do wonders; such names there are in Iamblicus; viz Osyris, Jcton, Emeph, Ptha, Epies, Amun; so in Plato, and amongst the Greeks, [Greek], so the Greeks call Jupiter [Greek] which signifieth to live, because he giveth life to all things; in like manner [Greek] which signifieth through, because through him are all things made, so [Greek], which signifieth Immortal; so amongst the Latines he is called Jupiter, as it were an adjuvant father, and such like, and also certain names are devoted to men, as Eutychis, Sosia, Theophilus, that is, prosperous, servant, dear to God. In like manner certain materiall things receive no little sanctity and vertue by consecration, especially if done by a priest, as we see those waxen seals, in which are imprinted the figure of Lambs, to receive vertue by the benediction of the Romane High priest, against lightnings and tempests, that they cannot hurt those who carry them, for a divine vertue is inspired into Images thus consecrated, and is contained in them, as it were in a certain sacred Letter, which hath the Image of God; the like vertue those holy waxed lights receive at Easter, and at the feast of the purification of the virgins; in like manner bells by consecration and benediction receive vertue, that they drive away and restrain lightnings and tempests, that they hurt not in those places where their sounds are heard; in like manner salt and water, by their benedictions and exorcismes receive power to chase and drive away evill spirits; and thus in things of this kind, there are also sacred times alwaies observed by the nations of every religion with very great reverence, which are either commanded that we should sanctify by the Gods themselves, or are dedicated to them by our fore-fathers and Elders, for the commemoration of some benefit received of the Gods, and for a perpetual Thanksgiving. Thus the Hebrews have received their Sabbaths, and the Heathens their holydaies, and we the solemn dayes of our holy rites, alwaies to be reverenced with the Highest solemnity; there are also times contrary to these, which they call penitential, and we black dayes, because that in those daies the commonwealth hath suffered some notable blow, and calamity, of which sort amongst the Romans was the day before the fourth nones of August, because that on that day they suffered that extraordinary blow at the Battle of Canna. In like manner all Postriduan daies are called black dayes, because that most commonly battles succeeded ill on these dayes: So amongst the Jews the black dayes are the seventeenth day of June, because on that day Moses brake the Tables, Manasses erected an Idol in the Sanctum Sanctorum, & the walls of Jerusalem are supposed to have been pulled down by their Enemies; likewise the ninth of July is a black day with them, because on that day the destructions of both the Temples happened, by this reason they are called Aegyptian dayes, in the old time observed by the Aegyptians, and every Nation by this way may easily make a like calculation of days fortunate or unfortunate to them, and the Magicians command that these holy and religious daies be observed no less then the planetary daies, and the celestial dispositions; for they affirm that they are far more efficacious, especially to obtain spiritual and divine vertues, because that their vertue is not from the Elements and celestial bodies, but descendeth from the intelligible and supercelestial world, and being helped by the common suffrages of the Saints, is not infringed by any adverse disposition of the heavenly bodies, nor frustrated by the corruptible contagion of the Elements, if so be that firm belief and religious worship be not wanting, that is, joyned with fear and trembling, for religion properly holdeth forth thus much; Hence those daies are called religious, which to violate is a sin, which if we carefully observe, we fear not any great mischief, which we may do, if we do otherwise.

CHAP. LXIV. Of certain Religious observations, ceremonies, and rites of perfumings, unctions, and such like.

WHosoever therefore thou art, who disirest to operate in this faculty, in the first place implore God the Father being one, that thou also maist be one worthy of his favour, be clean, within and without, in a clean place, because it is written in Leviticus, Every man who shall approach those things which are consecrated, in whom there is uncleanness, shall perish before the Lord; Therefore wash your selves oft, and at the daies appointed, according to the mysteries of number, put on clean clothes, and abstain from all uncleanness, pollution, and lust; for the Gods will not hear that man (as Porphyry saith) who hath not abstained many dayes from venereous Acts; Be not thou coupled to a polluted or menstruous woman, neither to her who hath the Hemorhoides, touch not an unclean thing; nor a Carkass, whence Porphyry saith, whosoever shall touch a dead man, may not approach the Oracles, perhaps, because that by a certain affinity of the funeral ill odour, the mind is corrupted and made unfit to receive divine influences; Thou shalt wash, and anoynt, and perfume they self, and shalt offer sacrifices; for God accepteth for a most sweet odour those things which are offered to him by a man purified and well disposed, and together with that perfume condescendeth to your prayer and oblation, as the Psalmist singeth; Let my prayer, O Lord, be directed to thee, as incense in thy sight; Moreover, the soul being the offspring and Image of God himself, is delighted in these perfumes and odours, receiving them by those nostrils, by the which it self also entred into this corporeal man, and by the which (as Job testifieth) the most lively spirits are sometimes sent forth, which cannot be retained in mans heart, boyling either through choler, or labor; whence some think that the faculty of smelling is the most lively and spiritual of all the senses. Further, perfumes, sacrifice, and unction penetrate all things, and open the gates of the Elements and of the Heavens, that through them a man can see the secrets of of God, Heavenly things, and those things which are above the Heavens, and also those which descend from the Heavens, as Angels, and spirits of deep pits, and profound places, apparations of desart places, and doth make them to come to you, to appear visibly, and obey you; and they pacify all spirits, and attract them as the Loadstone Iron, and joyn them with the elements, and cause the spirits to assume bodies: for truly the spirituall body is very much incrassated by them, and made more gross: for it liveth by vapours, perfumes and the odours of sacrifices: moreover whatsoever thou operatest, do it with an earnest affection and hearty desire; that the goodness of the Heavens and heavenly bodies may favour thee, whose favour, that thou maist more easily obtain, the fitness of the place, time, profession, custome, diet, habite, exercise and name also do wonderfully conduce: for by these the power of nature is not only changed, but also overcome, for a fortunate place conduceth much to favour […] neither without cause did the Lord speak to Abraham that he should come into the land which he would shew him; and Abraham arose and journeyed towards the south: in like manner, Isaac went to Gerarath, where he sowed & gathered an hundred fold, and waxed very rich: but what place is congruous to each one, must be found out by his nativity, which thing he that knoweth not, let him observe where his spirits are especially recreated, where his senses are more lively, where the health of his body and his strength is most vigorous, where his businesses succeed best, where most favour him, where his enemies are overthrown, let him know that this region, this place is preordained by God and his Angels for him; and is also well disposed, and prepared by the Heavens. Therefore reverence this place, and change it according to your time and business, but alwayes flie an unfortunate place: fortunate names also make things more fortunate; but unfortunate, unhahpy; Hence the Romans in listing their souldiers were wary, least that the first souldiers names should be in any measure unfortunate; and for paying tributaries, and mustrings of their Armies and Colonies, they did chuse Gensours with good names. Moreover they believed, that if unfortunate names were changed into fortunate, that the fortune of things would also be changed into better; So Epidamnus, least that sea men going that way should suffer damage, they commanded to be called Dyrachius; for the same cause they called Maleoton, least he should cause some mischief, Beneventus; but they thought good to call Lacus, Lucrinus, for the goodness of the name being the most happy place of all: make election also of hours and dayes for thy operations, for not without cause our Saviour spake, Are there not twelve hours in the day, and so forth? For the Astrologers teach that times can give a certain fortune to our businesses; the Magicians likewise have observed, and to conclude, all the ancient wise men consent in this, that it is of very great concernment; that in what moment of time, and disposition of the heavens, every thing, whether naturall or Artificiall hath received its being in this world; for they have delivered, that the first moment hath so great power, that all the course of fortune dependeth thereon, and may be foretold thereby, and in like manner, by the successes of the fortune of every thing, they both firmly believed, and experience also testifieth, that the beginning of any thing may thereby be found out; even as Sulla the Astrologian foretold, that a most certain destruction approached Caligula, who asked his advice concerning his nature; Metheon the Astrologer foresaw the calamity of the wars which happened afterward to the Athenians, making an expedition against the Syracusans: to the same about to sail to Sicilia, Meson the Astrologer foretold a great tempest. Anaxagoras by the knowledge of the times, forewarned on what dayes a great stone should fall from the Sun; as afterwards it happened at Aegos, a river of Thracia; on the contrary, L. Tarnucius Firmianus by the acts and fortune of Romulus, found both the time of his conception and nativity; the same man found out also the nativity of the City of Rome, by making the successes and fortunes of that City: So Maternus reporteth, that the beginning and Creation even of this world was found out by the events of things: for that times can do very much in naturall things, may be manifested by many examples; for there are trees, which after the Solstice do invert their leaves, as the Poplar, Elm, Olive, Linetree, whitewillow; and shelfishes, Crabs and Oisters do increase, the Moon increasing, and when the Moon decreaseth, do grow lean; & the Seas in ebbing and flowing do observe the motions and times of the Moon; and Euripus in Euboea, doth it not seven times with wonderfull swiftness ebbe and flow? and three dayes in every moneth, viz. the 7. 8. and 9. day of the Moon it standeth still; and amongst the the Troglotides there is a lake, which thrice in a day is made bitter and salt, and again sweet; moreover in the winter time, when all things wither, and dry, Penyroyall flourisheth: on the same day, they say, that blown bladders do break, and that the leaves of Sallows and Pomegranats are turned and forced about; and its known to all, that which I have seen both in France and Italy, and I know also the sowing thereof, viz. that a nut-tree, which seemeth dry all the year, on the Even of Saint Johns day doth produce both leaves, and flowres, and ripe fruits: and this miracle doth wholly consist in the observation of the time of its sowing; moreover that times can yield some wonderfull power to artificiall things, the Astrologers in their books of Elections and Images do constantly affirm; and by this means, we read in Plutarch. That there was an image amongst the Peleneans made with such art, that what way soever it did look, it did strike all things with terrour and very great perturbation, so that no man durst through fear behold it; and we read in the life of Apollonius, that the Magicians of Babylon had tied to the roof of their house, four golden fowls, which they called the tongues of the gods; and that they had power to reconcile the minds of the multitude to the love and obedience of the King. In the Iland Chios there was the face of Diana placed on high whose countenance appeared sad to those which came in, but to those that went out, it appeared chearfull: In Troas, the sacrifices which were left about the Image of Minerva did not putrifie; In the temple of Venus at Paphos, it never rained in the court: If any thing was taken forth from the Tomb of Antheus, showers were powred down from heaven till that which was digged up, was restored into its place: In the tomb of King Bibria of Pontus, did arise a Laurell, from which if any one did break a branch and carry it on shipboard, quarrells would never cease untill it was thrown over. In the Iland Boristhenes, no bird did haunt the house of Achilles: at Rome, neither flie, nor dog did enter into the Palace of Hercules, in the oxe market. In Olynthus of Thracia there was a place, into the which if a Beetle had fallen, it could not get forth, but writhing it self every way it died: I could bring even innumerable examples, and far more wonderfull then these, which Antiquity reporteth to have been done by the Art of images, and by the observation of times: but least any one should think them long since, obsolere, and repute them for fables, I will bring more new things, and such as remain even to this time in some places, and I will joyn to these some artificiall wonders; for they say, that by the Art of images it cometh to passe that at Byzantine Serpents hurt not, and that Jackdaws flie not over within the wals; that in Crete there are no night Owls, that about Naples Grashoppers are never heard; that at Venice, no kind of flie doth enter the publike houses of Barbers, that in Toledo in the publike shambles, one only flie is seen all the year long, of a notable whiteness: and we in the foregoing book have declared already both the fashions and times, by the observation of which, these things and such like may be done; moreover you ought especially to observe the vertue of speeches and words, for by these the soul is spread forth into inferiour substances, into stones, metals, plants, animals and all naturall things, imprinting divers figures and passions on them, inforcing all creatures, or leading and drawing them by a certain affection: So Cato testifieth, that weary Oxen are refreshed by words, and also that by prayers and words, you may obtain of T[…]llus, that it produce unusuall trees; trees also may by this means be entreated to pass over to another place, and to grow in another ground: Rapes grow the greater, if they be entreated when they are sown, to be beneficiall to them, their family, and neighbours; the Peacock also being commended, presently extends his feathers: but on the contrary, it is found by experience that the hearb Basill, being sown with cursings and railings, is more flourishing; also a kind of Lobster doth cure burnings and scaldings, if so be that in the mean time his name be not named: further, they which use witchcraft, kill trees by praising them, & thus do hurt sown Corn and children: moreover they say that there is so great power in mans execrations, that they chase and banish even wicked spirits: Eusebius declareth that by this means Serapis amongst the Aegyptians, did publish short sentences, by the which devils were expelled, and he taught also, how devils having assumed the forms of brute beasts, do ensnare men: To conclude, in all businesses, put God before your eyes, for it is written in Deuteronomie, When you shall seek the Lord your God, you shall find him. Whence we read in Mark, That whatsoever ye shall desire and pray for, believing that you shall receive it, it shal come to pass for you; and in Matthew, If you shall have faith as a grain of mustard seed, nothing shall be impossible for you; also the fervent prayer of a righteous man prevaileth much, for Elias (as James saith) was a man like unto us, subject unto passions, and he prayed earnestly, that it might not rain upon the earth, and it rained not in three yeers and six moneths; and again he prayed, and the heaven gave rain, and the earth brought forth its fruit: but take heed in your prayers, least that you should desire some vain thing, or that which is against the will of God; for God would have all things good: neither shalt thou use the name of thy God in vain, for he shall not go unpunished, who taketh his name for a vain thing: be abstemious and give alms, for the Angel saith to Tobiah, prayer is good with fasting and alms; and we read in the book of Judith: Know ye, that the Lord will hear your prayers, if ye shall persevere in fastings and prayers in his sight.

CHAP. LXV. The Conclusion of the whole Work

THese are the things, which for an introduction into Magick we have collected out of the tradition of the ancients, and diversly compiled in this book, in short words, yet sufficient for those who are intelligent; some of these things are written in order, some without order, some things are delivered by fragments, some things are even hid, and left for the search of the intelligent, who more acutely contemplating these things which are written, and diligently searching, may obtain the compleat rudiments of the magicall Art, and also infallible experiments: for we have delivered this Art in such a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men to the mysteries of these secrets, but leave them destitute and astonished, in the shade of ignorance and desperation: You therefore sons of wisdom and learning, search diligently in this book, gathering together our dispersed intentions, which in divers places we have propounded, and what is hid in one place, we make manifest in another, that it may appear to you wise men; for, for you only have we written, whose mind is not corrupted, but regulated according to the right order of living, who in chastity, and honesty, and in found faith fear and reverence God: whose hands are free from sin and wickedness, whose manners are gentle, sober, and modest, you only shall find out this knowledge which is preserved for you, and the secrets which are hid by many Enigmaes cannot be perceived but by a profound intellect, which when you shall obtain, the whole science of the invincible magicall discipline will insinuate it self into you: and those vertues will appear to you, which in times past Hermes, Zoroastes, Apollonius, and the others, who wrought miracles, obtained. But ye, envious, caluminators, sons of base ignorance, and foolish lewdness, come not nigh our writings, for they are your enemies, and stand on a precipice, that ye may erre & fall head-long into misery: if any therefore through his incredulity or dulness of intellect, doth not obtain his desire, let him not impute the fault of his ignorance to me, or say that I have erred, or purposely written falsly and lied, but let him accuse himself, who understandeth not our writings; for they are obscure, and covered with divers mysteries, by the which it will easily happen, that many may erre and loose their sense; therefore let no man be angry with me, if we have folded up the truth of this science with many Enigmaes, and despersed it in divers places, for we have not hidden it from the wise, but from the wicked and ungodly, and have delivered it in such words which necessarily blind the foolish, and easily may admit the wise to the understanding of them.

FINIS.