De Occulta Philosophia Seu de Cæremoniis Magicis, Liber Quartus Cui Accesserit Heptameron Seu Elementa Magica

DE OCCVLTA
PHILOSOPHIA
SEV DE CÆREMONIIS MAGICI S
LIBER QVARTVS
HENR. CORN. AGRIPPÆ

(falſe) adſcriptus
Cui acceſſerit
HEPTAMERON
SEV ELEMENTA MAGICA
Leodis, anno tenebrarum

M M X X I
Henrici Cornelii Agrippæ Liber quartus de occulta philosphia &c. &c. &c.,
First published, Marburg: [Andreas Koble], 1559.
Reprinted s.l. [Basel: Peter Perna], 1565,
and s.l. [Köln: Johann Birckmann], 1567.
Texts included as appendices to later editions of De Occulta Philosophia libri tres, and
included in tom. i. of Agrippa’s Opera (at least four editions, most undated, all
with a false imprint).
This electronic edition issued Leeds: Celephaïs Press. Last revised 2021.05.31.
Texts are public domain by expiry of term. Editorial material, typesetting &c.
released under Creative Commons 4.0 Attribution-Noncommerial-ShareAlike
(CC-BY-NC-SA) — creativecommons.org/licenses/by-nc-sa/4.0/
DE OCCVLTA PHILOSOPHIA
SEV DE CÆREMONIIS MAGICIS, LIBER QVARTVS.
[Præfatio]
i
N LIBRIS NOSTRIS de Occulta Philosophia, non tam compendiose,
quam copiose declaravimus ipsius Magiæ principium, et rationa-
bilitatem, et quomodo experimenta elicienda et componenda sint, ad
quoscunque mirabiles effectus producendos. Verum quoniam illic theorice magis
quam practice, quædam etiam minus complete, quædam, vero figurative, et quasi
sub ænigmate traduntur: ut aliquando illa, quæ summo studio, diligentia, et curiosa
exploratione adepti sumus, rudioribus quibusque exponantur: ideo in hoc libro,
quem tanquam complementum, ac Clavem librorum de Occulta philosophia,
omniumque Magicarum operationum confecimus, dabimus tibi intemeratæ
veritatis, et inexpungnabilis Magicæ disciplinæ, sanctorum numinem documenta et
experimenta iucundissima, ut quemadmodum legendo libros de Occulta
philosophia, cupide hæc scire desideras: ita legendo hunc librum, de illis veraciter
triumphes. Quare ipsum intra secreta religiosi pectoris tui penetralia silentio tegito,
et constanti taciturnitate celato.1
1
The last sentence is a slight paraphrase of a line in De Occulta Philosophia lib. III cap. ii.
1
[De nominibus intelligentiarum et spirituum] 2
Illud vero scias, quod nomina intelligentiarum præsidentium unicuique Planetarum,

secundum hunc modum constituuntur: nempe ex figura mundi, collectis literis, ab
ortu corporis Planetæ, secundum successionem signorum, per singulos gradus, atque
ex singgulis gardibus ab ipso Planeta aspectis, facta proiectione, a gradu ascendentis.
Cosimili ratione nomina Principum malorum Spirituum, sub singulis Planetis
præsidentium accipiuntur ordine retrogrado, acta proiectione, contra successionem
signorum ab inmitio septimæ domus. Nomen vero supremæ intelligentiæ, quam
plerique animam mundi arbitrantur, ex quatuor cardinibus figuræ mundi colligitur,
secundum rationem iam traditam. Et per oppositum modum colligitur nomen
magni Dæmonis,3 super quatuor angulius cadentibus. Similiter nomina magnorum
spirituum præsidentium aereis potestatibus, colliges super quatuor anggulis
domorum succedentium: ita uidelicet, ut ad nomen boni spiritus eliciendum fiat
proiectio, secundum successionem signorum incipientium a gradu ascendentis: ad
nomen vero mali spiritus, econverso.
Illud autem scias, quod nomina malorum4 spirituum per has tabulas extrahuntur, ex
nominibus tam bonorum, quam malorum spirituum: ita tamen, quod si ingrediemur
tabulam cum nomine spiritus boni secndi ordinis, nomen mali spiritus extractum
erit de ordine principum et gubernatorum. Si autem ingrediamur tabulam cum
nomine spiritus boni tertii ordinis, vel cum nomine mali spiritus gubernatoris,
quocunque modo extracti, sive per hanc tabulam, sive ex figura cœlesti: nomina
quæ ex his procedunt, erunt malorum dæmonum, ministrorum inferioris ordinis.
Illud autem sciendum, quod quoties ingredimur Tabulam hanc cum Spiritibis bonis,
secundi ordinis, ipsa nomina extracta sunt secundi ordinis. Et si sub illis extrahimus
2
This section and the following will probably be completely unintelligible without reference to Occ.
Phil. lib. III, cap. xxiv-xxvii, and a detailed technical knowledge of mediæval & Renaissance
astrology. Actually, they may just be completely unintelligible, although Donald Tyson in his 2009
edition of Turner’s translation apparently managed to wring some sense out of them.
3
It is unclear what, if any, distinction pseudo-Agrippa recognised between a “daimon” (dæmon –is)
and a “spirit” (spiritus –ūs); in places he uses the words almost interchangeably, or substitutes spiritus
for dœmon when paraphrasing Agrippa. In the section on evocation of the souls of the dead, spiritus
is apparently used in the sense of “air.” Agrippa (Occ. Phil. III. xvi) is careful to point out, Dico autem
dæmones hic non illos quos diabolos vocamus, sed spiritus sic vocatos ex vocabuli proprietate (roughly, “But
when I say daimons, I do not mean those we call devils, but spirits strictly so called”) although for
some reason in that passage, J.F. chose to translate dæmones as ‘angels’ – and in the title of chapter
xix, rendered it “devils.”
4
In the context, possibly an error for aliorum.
2
LIBER QVARTVS
nomen mali spiritus, ipsum est de superiori gubernatorum ordine. Idem est si
ingredimur cum nomine spiritus mali superioris ordinis. Si vero ingredimur hanc
tabulam cum nominibus spritituum tertii ordinis, sive spirituum ministrorum tam
bonorum quam malorum, nomia extracta erunt spirituum ministrorum inferioris
ordinis.
Multi autem magorum, viri non paruæ authoritatis eiusmodi tabulas Latinis literis
extendere voluerunt: ita ut per easdem tabulas, etiam ex nomine officii vel effectus
alicuius nomen spiritus tam boni qam mali inveniatur, per eundem modum qui
supra traditus est, accepto nomine officii vel effectus in columna literarum in sua
linea, sub suo sidere. Et huius quidem grauis autor est Trismegistus: qui cum hanc
calculationem Ægpyptis literis tradiderit, non inepte etiam ad alias aliarum
linguarum literas referri potest, obrationes signis assignatas. Omnium siquidem, qui
de nominibus spirituum eliciendis tractarunt, primus ille extitit. Vis ergo, atque
secretum, magesteriumque quomodo recte riteque sacra spirituum nomina
eliciuntur, in vocalium dispositione consistit, quæ nomen spiritus efficiant, et quibus
nomen rectum, ac rite sonorum constituatur. Hoc autem artificium ita perficitur,
primo in locandis vocalibus illarum literatum, quæ per calculationem figuræ cœlestis
inuenieuntur, ad nomina spirituum sucundi ordinis bonorum atque malorum
præsidentium et gubernatorum elicienda erit advertendum. Et hoc in bonis ita
perficitur: consideratis stellis, quæ literas constituant, et in ordinem locatis, primo
subtrahatus gradus undecimæ domus a gradu stellæ, quæ prior est in ordine: et quod
inde remanet, poriiciatur a gradu ascendentis: et ubi numerus ille definit, ibi est pars
vocalis primæ literæ. Incipe ergo ab illa proiicere vocales illarum literarum
secundum suum mnumerum et ordinem: et quæ ceciderit in locum stallæ, quæ prior
est in ordine, ea vocalis primæ literæ attribuitur. Deinceps invenias partem secundæ
literæ, subtrahendo gradum stellæ quæ secunda est in ordine a stella priori: et quod
remanet, proiice ab Ascendente. Et hæc est pars, a qua incipias proiectionem
vocalium: et quæ ceciderit supra secundam stellam, ea est vocalis secundæ literæ. Et
ita consequenter investigabis vocales sequentium literarum, semper subtahendo
gradum stellæ sequentis, a gradu stellæ proxime præcedentis. Et omnes proiectiones
atque numerationes, in nominibus bonorum spirituum fieri debent secundum
successionem signorum. In nominibus vero malorum spirituum, ubi in bonis
sumitur gradus undecimæ domus, in istis sumatur gradus duodecimæ domus.
Numerationes vero et proiectiones omnes fiant cum signorum successione, initium
sumendo a gradu decimæ domus. In ominibus vero per tabulas extractis, alio modo
vocales locantur. Primo enim accipitur numerus quotenarius literarum, nomen
ipsum constituens, et sic numeratur, ab initio columnæ primæ literæ, vel sub qua
3
nomen extrahitur: et litera in quam inciderit hic numerus, refertur ad primam
literam nominis extracti, accipiendo distantiam unius ab altera, secundum ordinem
Alphabeti. Et numerus illius distantiæ proiicitur ab initio suæ columnæ: et ubi
definit, ibidem est pars prioris vocalis. Ab illa ergo proiice vocales ipsas, suo numero
et ordine, in eadem columna: et quæ ceciderit super primam literam nominis, illa
sibi erit attribuenda. Sequentes autem vocales invenies, accipiendo distantiam a
præcedenti litera, ad sequentem: et sic consequenter, secundum successionem
Alphabeti. Et numerus distantiæ illius, numeratur ab initio suæ columnæ, et ubi
ceciderit, ibi est pars vocalis quæsitæ. Ab illa ergo proiice vocales, ut supra diximus,
et quæ ceciderint supra suas literas, eisdum attribuntur. Si vero vocalis aliqua supra
vocalem ceciderit, prior cedat posteriori. Et hoc de bonis duntaxat intellige. In
malis autem consimili uia procedas: nisi quod facias numerationes ordine contrario
et reverso, contraque successionem Alphabeti, et contra ordinem columnarum,
videlicit ascendo.
4
LIBER QVARTVS
[De nomine Genii boni]
Nomen Genii boni, unicuiusque hominis, quod invinere docuimus in libro tertio de
Occulta philosophia,5 secundum illum modum non paruæ authoritatis nec modici
est fundamenti. Sed nunc dabimus tibi quosdam alios modos, non uanis innitentes
rationibus. Et ex iis unus est, accipiendo in figura natiuitatis, quinque loca
Hylegiorum. Quibus notatis, proiiciantur characteres literarum suo ordine, et
numero, ab initio Arietis: et quæ literæ ceciderint in gradus dictorum locorum
secundum ordinem et dignitatem illorum, dispositæ et combinatæ, nomen Genii
constituunt. Est alius modus: Accipiantur Almutel, hoc est stellæ dominatrices,
super dictis quinque locis: et fiat proiectio a gradu acendentis, colligendo literas
cadentes super Almutel, quibus secundum dignitatem suam locatis in ordinem,
nomen Genii constituunt. Est adhuc alius modus ab Ægyptiis in obseruantia
multum habitus: faciendo proiectionem, a gradu ascendentis, colligendo literas,
secundum Almutel undecimæ domus, quam domum, bonum Dæmonum vocant:
quibus, secundum dignitatem suam lcoatis, Geniorum nomina constituuntur.
Malum vero Genium consimili ratione elicimus: præter quam quod proiectiones
fiunt contra ordinem et successionem signorum. Et ubi in bonis, proiicimus ab
initio Arietis: in malo numeramus ab initio Libræ, Ubi in bono numeramus a gradu
ascendentis, in malo proiicimus a gradu septimæ Domus. Secundum Ægpytios vero
colligitur nomen Genii, secundum Almutel duodecimæ domus, quam malum
Dæmonem vocant. Et omnes isti ritus, una cum aliis, qui in libro tertio de Occulta
philosophia a nobis traditi sunt,6 per cuiuscunque linguæ characteres fieri possunt:
cum istis ominibus (ut supra diximus) insit mysticus et divinus numerus, ordo, atque
figura. Unde evenit, eundem Genium diversis nominibus posse vocari. Alii vero ex
nomine ipsius spiritus, boni vel mali per tabulas ad hoc formatas extrabuntur.
5
Cap. xxvi.
6
I can’t identify the exact reference, but this general subject of the names of Spirits is treated in lib. III
cap. xxiv-xxviii.
5
[De characteribus cœlestibus]
Characteres itaque Cœlestes constant e lineis et Capitibus. Capita sunt sex, iuxta sex
Stellarum Magnitudines, ad quas reducuntur etiam Planetæ. Prima magnitudo, cum
Sole, Stellam tenet, vel Crucem. Secunda cum Ioue, punctum circularem. Tertia
cum Saturno, semicirculum Triangulum, sive uncum rotundum vel acutum.
Quarta cum Marte, virgulam penetrantem lineam, sive quadratum rectum, vel
obliqum. Quinta, cum Venere et Mercurio, Virgulam, sive punctum Caudatum,
ascendente, vel descendentem. Sexta cum luna puncta denigrata. Quæ omnia, in
sequenti tabula uidere poteris. Positis itaque capitibus secundum situm stellarum in
figura cœli, tunc lineæ protrahendæ sunt secundum naturarum conuenientiam et
hoc de stellis fixis intelliges. In Planetarum vero erectionibus, positis capitibus
secundum eorum in se inuicem aspectum et antiscia linæ protrabantur.
Stellæ Capita Linæ Capitibus iunctæ

I. !
II. &
III. '
IV. %
V. $ #
VI. "
Quando vero formandus est character alicuius imaginis cœlestis ascendentis in

aliquo gradu, vel facie signorum quæ ex stellis eiusdem magnitudinis et naturæ
constant: tunc posito stellarum illarum numero sundum suum situm et ordinem,
contrahantur lineæ ad similitudinem imaginis significatæ, quam copiose id fieri
potest.
6
LIBER QVARTVS
[De formatione characterium ex nominibus spirituum]
Characteres vero, qui secundum nomen spiritus extrabuntur, componuntur per

tabulam sequentem, dando unicuique literæ nominis id quod sibi ex tabula
congruit: quemadmodum intuenti facile patet. Sed est in hoc non modica
difficultas, quando videlicet litera nominis ceciderit in lineam figurarum vel
literatum, ut sciamus quæ figura, vel quæ litera sumenda sit. Hoc autem ita
cognoscetur. Nam si in literarum lineam litera ceciderit, considera quota hæc litera
sit in ordine Nominis, ut puta secunda vel tertia, Deinde quot literas nomen ipsum
complectitur, ut quinque vel septem: et multiplica hos numeros in se inuicem, et
productum triplica. Deinde totum aggrega tum proiice ab initio literarum,
secundum successionem Alpabeti: et in quam litterarum numerus ille ceciderit, hæc
est quæ poni debet in charactere illius spiritus. Si autem litera aliqua nominis in
lineam figurarum ceciderit, ita agendum erit. Accipiatur numerus, quota hæc litera
est in ordine Alphabeti, et aggregatum diuidatur per nouem: residuum indicat
figuram vel numerum in charactere locandum. Potest enim poni vel figura
Geometrica, vel figura numeri Arithmetica, quæ tamen non debet novenarium, sive
novem angulos excedere.
Characteres bonorum spirituum
Puncta Simplex, Rotundus, Stellatus
Linea recta Stans, Iacens, Obliquans
Linea curva Arcuata, Undola, Dentata
7
Intersectio recta Inhærens, Adhærens, Separata
Intersectio oblique Simplex, Mixta, Multiplex,
Perpendiculum rectum Dextrum, Sinistrum, Neutrum,
Figura Integra, Diminuta, Mediata,
Litera, Inhærens, Adhærens, Separata,
8
LIBER QVARTVS
Characteres malorum spirituum
Linea recta, Curva, Reflexa
Figura Simplex, Penetrans, Fracta
Litera Recta, Retrograda, Inversa
Flamma Ventus, Fluvius
Massa, Pluvia, Lutun
Volatile, Reptile, Serpens
9
Oculus, Manus, Pes.
Corona, Christa, Cornuæ
Sceptrum, Gladius, Flagrum.
10
LIBER QVARTVS
[De characteribus acceptis per spirituum revelationem] 7
Characteres vero, qui per spirituum revelationem accipiuntur, exinde virtutem

habent: quia ipsi sunt signacula quædam latentia, Divinitatis alicuius harmoniam
constituentia: aut sunt signa initi fœderis et promissæ fidei, seu obedientiæ & ii
characteres nulla alia ratione possunt indagari.
Adhuc ultra characteres, sunt malorum spirituum familiares quædam figuræ et

imagines, sub quarum forma invocationibus occurrere et comparere solent: hæ
autem imagines inveniuntur per tabulam sequentem, secundum rationem literarum
constituentium nomen ipsius Spiritus. Ita ut si qua litera in Nomine ipsius Spiritus
pluries habetur, illius imago tenet Principatum, cætera suo modo commiscendo, ita
ut quæ priores sunt ordines, iis superior pars corporis, et Caput, secundum suam
figuram tribuatur: quæ vero postramæ, pedes et crura occupent. Sic mediæ literæ,
mediæ corporis parti aliquid sibi simile tribuant, vel sessorem dent. Si vero aliqua
acciderit contrarietas, quæ litera potior est numero, vincet. Si vero æquales res,
commiscebuntur. Præterea si idem Nomen, ex tabula Characterum insigne vel
instrumentum aliquod obtinuerit, idipsum etiam obtinebit in imagine.
Congnoscere autem dignitates malorum spirituum, per easdem tabulas characterum

et imaginum poterimus. Nam cuicunque spirituum ex tabula characterum acciderit
insigne aliquod vel instrumentum, ipse dignitatem possidet. Quod si fuerit corona,
dignitatem indicat regiam: si crista, ducatum: si cornua, comitatu: si absque iis
sceptrum, gladius, bidens, præfecturam indicat: similiter ex tabula imaginum
inuenies, qui regiam dignitatem præ se ferant: Ex corona dignitatem, ex
instrumentis præfecturam iudica. Deinque qui humana figura pollent, digniores
sunt iis qui sub bestiarum imaginibus occurrunt: ipsi prætera equites præcellunt
pedites: et secundum omnium illorum commixtionem diggnitates, præcellentium
spirituum iudicabis. Illud tamen scias, spritus inferioris ordinis, cuiuscunque
dignitatis fuerint, semper spiritibus sublimioris ordinis subesse. Et ita non est
inconueniens, reges atque duces subesse, et ministrare præsidibus sublimioris
ordinis.
7
Appears to be based on De Occulta Philosophia lib. III cap. xxxi.
11
[De formis familiribus spiritibus planetarum]
Formæ familiares spiritibus Saturni.

'
Apparent ut plurimium longo et gracili corpore, vultu iracundo, facies quatuor
habentes, unam in occipitio, alteram in sincipitio, et utrasque rostratas. In utroque
genu apparent etiam facies. Sunt coloris nigri et perlucidi. Motus eorum est,
ventorum agitatio, cum specie terræ motus. Signum eorum est, terra alba, qualibet
nive candidior. Formæ autem particulares sunt:
Rex barbatus, Draconem equitans.
Senex Barbatus.
Mulier vetula, baculo innixa.
Porcus.
Draco.
Bubo.
Vestis nigra.
Falx.
Iuniperus.
Formæ familiares spiritibus Jovis

&
Apparent corpore sanguineo et colerico, mediæ staturæ, horribili motu, visu
mitissimo, blando colloquio, colore ferrugineo. Motus eorum est, coruscatio, cum
Tonitru. Signum eorum, apparebunt iuxta circulum homines, qui, in specie, a
leonibus devorabuntur. Formæ autem particulares sunt:
Rex gladio evaginato Vervum equitans
Homo mitratus longo vestitu.
Puella cum laurea corona, ornata floribus .
Taurus.
Cervus.
Pavo.
Azurina vestis.
Gladius.
Buxus.
12
LIBER QVARTVS
Formæ familiares spiritibus Martis
%
Apparebunt longo tempore, colerico, et aspectu turpissimo: colore subfusco, et quasi
ruffo, cornibus fere Cervinis, et unguibus Griphi: mugiunt instar Taurorum
insanorum. Motus eorum fit quasi instar ignis comburentis. Signum afferunt in
specie, fulgur et tonitru iuxta circulum. Formæ autem particulares sunt:
Rex armatus, Lupum equitans.
Vir armatus.
Mulier clypeum in femore tenens.
Hircus.
Equus.
Corvus.8
Rubra vestis.
Lana.
Multiceps.
Formæ familiares spiritibus Solis

!
Apparent ut plurimum amplo et magno corpore, sanguineo et crasso, aureo colore,
super tincto sanguine. Motus eorum est, Cæli coruscatio: et signum eorum, est
commovere sudorem invocanti. Formæ autem particulares sunt:
Rex habens sceptrum, Leonem equitans.
Rex coronatus.
Regina cum sceptro.
Avis.9
Leo.
Gallus.
Vestis crocea, vel aurea.
Sceptrum.
Caudatus.
8
Misprinted Cervus in the “Beringos Fratres” Opera editions, and thus rendered “a stag” by Turner
(“A Hart” in Sloane MS. 3851).
9
Not otherwise specified. Waite (Book of Black Magic and of Pacts) cynically comments “anything
except probably that of paradise.”
13
Formæ familiares spiritibus Veneris

$
Apparent corpore pulchro, mediæ staturæ, amabili et iucundo aspectu, colore albo
vel viridi, desuper aurato. Motus eorum, est sicut stella clarissima. Pro eorum signo,
videbuntur extra circulum puellæ ludentes, quæ invocantem ad ludum concitabunt.
Formæ autem particulares sunt:
Rex cum sceptro, Camelum equitans.
Puella pulchre vestia.
Puella nuda.
Capra.
Camelus.
Columba.
Vestis alba, vel viridis.
Flores.
Sabina herba.
Formæ familiares spiritibus Mercurii

#
Apparebunt ut plurimum corpore mediæ staturæ, frigido, humido, pulchro, affabili
eloquio, forma humana, instar militis armati, colore perlucido. Motus eorum, est
sicut nubes argentea. Pro signo, horrorem inferunt invocanti. Formæ autem
particulares sunt:
Rex ursum equitans.
Adolscens pulcher.
Mulier colum tenens.
Canis.
Usra.
Pica.
Vestis versicolor.
Virga.
Baculus.
14
LIBER QVARTVS
Formæ familiares spiritibus Lunæ

"
Apparebunt ut plurimum magno corpore, amplo, molii et phlegmatico: colore instar
nubis obscuræ et tenebrosæ, vultu tumido, oculis rubeis et aqua plenis, capite caluo,
dentipus aprinis. Motus eorum sicut ingens maris procella. Pro eorum signo
apparebit ingens pluvia iuxta circulum. Formæ autem particulares sunt:
Rex sagittarius Damam equitans.
Parvulus puer.
Mulier venatrix cum arcu et sagitta.
Vacca.
Damula.
Anser.
Vestis viridis, vel argentea.
Sagitta.
Multipes.
15
[De pentaculis signaculisque sacris]
Cæteram de sacris Pentaculis10 atque signaculis nunc dicamus. Sunt autem ipsa
Pentacula tanquam signa quaedam sacra, a malis eventibus nos præservantia, et ad
malorum Dæmonum constrictionem et exterminationem nos adiuuantia, bonosque
spiritus allicientia, nobisque conciliantia. Constant autem pentacula ex Charac-
teribus et nominbus bonorum spirituum superioris ordinis, vel ex sacris picturis
sacrarum literarum seu revelationem: versiculis adaptis, vel ex figuris Geometricis,
sacrisque Dei Nominibus secundum multorum rationem inuicem compositis: cel ex
omnibuus iis, aut eorum pluribus mixtum compositis. Characteres autem, qui ad
pentacula constituenda nobis utiles sunt, ipsi sunt characteres bonorum spirituum,
maxime bonorum, primi et secundi ordinis: nonnunquam etiam tertii, et ex illo
characterum genere, quod potissime sacrum nuncupatur: deinde characteres illi,
quos supra sacratos vocavimus. Quocunque igitur huiusmodi charactere instituto,
circunducemus illum duplici circulo, in quo circumscribamus nomen sui angeli.11
Et si volumus sibi addere nomen aliquod diuinum spiritui ipsi, suoque officio
congruum, maioris erit efficaciæ. Et si secundum numerorum rationem
circunducere illi volumus angularem aliquam figuram, id quoque fieri licebit. Sacræ
autem picturæ, quæ pentacula constituunt, ipsæ sunt, quæ passim in Sacris literis et
Prophetis, tam Veteris quam Novi Testamenti traduntur: ut puta figura serpentis in
cruce suspensi, et consimiles, quarum multa copia ex Prophetarum visionibus, ut
Isaïæ, Danielis, Esdræ, et aliorum, tum ex revalatione Apocalypis inveniuntur: et nos
de illis locuti sumus in libro tertio Occultæ Philosophiæ, ubi de sacris mentionem
fecimus.12 Posita itaque aliqua huiusmodi sacrarum imaginum pictura, circumdetur
duplici circulo, cui inscribatur Nomen aliquod Divinum, ipsi figuræ effectuque
aptatum et conforme: vel circunscribatur illi versiculus, ex parte corporis sacræ
scripturæ sumptus, qui desideratum effectum polliceatur vel deprecetur. Ut puta, si
fiat pentaculum ad victoriam et vindictam, contra inimicos, tam visibiles quam
invisibles, figura sumi potest ex secundo libro Machabæorum: videlicit, manus
tenens aureum Ensem evaginatum, cui circunscribatur versiculus ibidem contentus:
sciliect, Accipe gladium sanctum, munus a Deo, in quo concides aduersarios Populi mei
10
What pseudo-Agrippa denotes by this name is not the ‘pentacle’ or ‘pantacle’ of modern G.D. or
G.D.-dervied ceremonial magic, but is a far broader and looser category which includes general
purpose symbols to be used in the calling of spirits, and talismanic symbols for specific ends.
11
i.e., the Angel to which the spirit(s) whose characters appear on the pentacle are subject.
12
Cap. lxiii & lxiv, probably. The former explains the distinction between sacrum (“holy”) and
sacratos (“consecrated”). Turner obscured this by translating both words as ‘holy.’
16
LIBER QVARTVS
13
Isrrael. Vel etiam circunscribatur ei versiculus Psalmi quinti: In hoc fortitudo brachii
tui, ante faciem tuam, ibi Mors.14 Vel aliquis alius consimilis versiculus. Si vero
Nomen Divinum illi circinscribere libuerit, accipiatur Nomen aliquod significans
Timorem, Gladium, iram, vindictam Dei, vel aliquod simile nomen desiderato
effectui congruum. Et si figuram Angularem conscribere libuerit, accipiatur
secundum numerorum rationem, sicut docuimus in libro secundo Occultæ
philosophiæ, ubi de numeris egimus.15 Et ita de similibus operibus. Et ex hoc
genere sunt duo pentacula sublimis virtutis et magnæ potentiæ, et ad
consecrationem Experimentorum ac spirituum perutilia et necessaria: Ex iis unum
est, quod habetur Apocalypsis captite primo, scilicet figura maiestatis Dei, sedentis
in throno, habentis in ore gladium bis acutum, ut ibi habetur. Cui circunscribantur,
Ego sum Alpha et Omega, principium et finis, qui est, qui erat, et qui venturus est.
Omnipotens. Ego sum primus et novissimus, vivus, et fui mortuus: et ecce sum vivens in
sæcula sæculorum et habeo claves mortis, et inferni.16 Deinde circunscribantur hi tres
versiculi: Manda Deus virtuti tuæ, confirma hoc Deus, quod operatus es in nobis.17 Fiant
tanquam pulvis a facie venti, et Angelus Domini coartans eos.18 Fiant viæ illorum
Tenebræ, ac lubricum, et Angulus Domini persequens eos.19 Præterea circunscribantur ei
decem nomina generalia, quæ sunt, EL, ELOHIM, ELOHE, ZEBAOTH, ELION,
ESCERECHIE, ADONAY, IAH, TETRAGRAMMATON, SADAY. Alterum est pentaculum,
cuius figura est agno similis occiso, cuius cornua et oculi septem, et sub pedibus
liber, septem sigillis obsignatus: sicut habetur Apocalypsis quinti capite. Cui
circunscribatur versiculus iste, Ecce vicit leo de tribu Iuda, radix Dauid. Aperiam
librum, et solvam septem signacula eius.20 Et alter uersiculus, Vidi satanum sicut fulgur
de cœlo cadentum. Ecce dedi vobis potestatem calcandi super serpentes, et scorpiones, et
super omnem virtuem Inimci, et nihil vobis nocebit.21 Et circunscribantur ei decem
nomina generalia, ut supra.
13
2 Macc. xv, 16.
14
This does not appear to be a quote from the fifth Psalm, or anything else in the Vulgate Bible.
15
Cap. ii & iii treat of the powers of numbers in general terms; the following chapters treat in detail
of the numbers from 1 to 12, with their “scales”; cap. xv with numbers above 12.
16
Apoc. i, 8, 17-18.
17
Ps. lxviii, 28.
18
Ps. xxxv, 5.
19
Ps. xxxv, 6.
20
Apoc. v, 5.
21
Luke x, 18-19.
17
[Sequitur de pentacula]
Quæ vero pentacula constiuuntur ex figuris et nominibus, hunc ordinem observant.

Nam posita aliqua figura conformi alicui numero, ad aliquem certum effectum sive
virtutem: inscribatur illi in singulis Angulis nomen aliquod Divinum, desideratæ rei
vim obtinens: ita tamen quod huismodi Nomen totidem sit literarum, quatum
numerum figura constituat: aut quot literæ nominis in se collatæ, figuræ numerum
constituant, vel numerum aliquem qui per numerum figuræ sine aliqua superfluitate
vel diminutione fecari possit. Tale enim nomen inventum, unum, vel plura, vel
diversa, in singulis anguli figura inscribatur. In medio vero figuræ ipsius nominis
revolutio tota, vel saltem principalis collocetur.
Sæpe etiam pentacula constituimus, facta revolutione aliaqua alicuius nominis in

tabella quadrata,22 circulo simplici circunducto, vel duplici, inscribendo uersiculum
aliquem sacrum, nomini hic competentem, vel ex quo hoc nomen extractum sit. Et
hæc est ratio Pentaculorum secundum eius modos distinctos: quam, pro libito, ad
maiorem efficiam, et virtutis intentionem extensionemque possumus in se invicem
cum aliis multiplicare et commiscere: ut si fiat deprecatio pro destructiones
inimicorum, recordemur quomos Deus destruxerit faciem terræ in diluvio
aquarum,23 Sodomam et Gomorram, per pluuiam sulphuris et ignis, 24 exercitum
Pharaonis, in Mari rubro,25 et si quæ alia maledictio in Sacris literis reperitus, et sic
de similibus. Ita deprecanda contra pericula Aquarum, recordemur salutis Noë in
diluvio:26 Transitus filiorum Israël in mari rubo:27 et meminerimus Christum, siccis
pedibus, ambulasse super Aquas:28 et eundem servasse naviculam periclitantem,
ventisque et fluctibus imperasse: et Petrum mergentum eduxisse ex aquis: et sic de
22
Possibly means something like: draw an n by n grid of squares where n is the number of letters in
the name; write the name out normally in the first row, in the second row shift it along by one
letter, placing the letter which ‘drops off’ in the square vacated thereby, shifting again by one square
on each row. For example, if the name is y n d a:
i n d A
a i n d
d a y n
n d a i
23
Gen. vi, 11 et seq.
24
Gen. xi., 24-25.
25
Exod. xiv, 26-28.
26
Gen. vi, 9 et seq.
27
Exod. xiv, 21-29.
28
Matt. xiv, 25-27; Mark vi, 48-50; John vi, 19-20.
18
LIBER QVARTVS
similibus. Denique, cum iis invocamus sacra quædam nomina Dei, ea videlicet, quæ
desiderii nostri sunt significtiua, et ad effectum optatum accomodata: ut ad
destructionem inimicorum, invocamus nomina iræ, vindictæ, timoris, iustitiæ et
fortitudinis Dei. Ad evitandum vero aliquod malum, vel peritulum, invocamus
nomina misericordiæ, defensionis, salutis, fortitudinis, bonitatis, et similia Dei
nomina. Quandoque etiam Deum precamur largiri nobis, ad id quod desideramus,
executorem aliquem spiritum bonum, unum vel plures, quorum id quod
desideramus officum est, illius nomen interferentes. Sæpe etiam malum spiritum
aliquem ad homines cogendos, obtestamur, cuius nomen similiter inserimus: et hoc
iuste, si ad malum tendit operatio, ut ad vindictam, pœnam, vel destructionem.
Prætera, si quis versiculus in Psalmis vel aliqua parte Sacrarum literarum desiderio
nostro congruus habetur, illum orationibus nostris inserimus, facta autem oratione
ad Deum: quandoque, post ipsam, convenit facere orationem ad executorem illum,
quem nobis ministraturum optavimus in oratione præcedenti sive unus sit, sive
plures, sive angelus sive stella, sive anima sive ex heroibus.29 Talis autem oratio
componi debet secundum regulas traditas per nos in libro secundo de Occulta
philosophia, ubi de componendis incantamentis tractavimus.30
29
Turner questionably rendered “ex heroibus” as “any of the noble Angels” here, despite angels
having been mentioned earlier in the same sentence. In De Occ. Phil. lib III cap. xxxiv are discussed
ordo animastico atque heroes, which effectively identifies the saints of Christian tradition, with the 12
Apostles of Christ at their head, as being of the same order of beings as the semi-divine heros and
demigods of classical Greek and Roman tradition.
30
The reference actually appears to be to lib. I, cap lxxi & lxxii.
19
[De vinculis in genere]31
Scias itaque, vincula huiusmodi esse in triplici differentia. Nam primum vinculum
est, quando coniuramus per res naturals. Secundum componitur ex mysteriis
Religionis, per sacramenta, miracula, et huiusmodi. Tertium constituitur per Divina
nomina, sacraque signacula. Et per huiusmodi vincula, non modo spiritum, sed
etiam alias quascunque creaturas ligamus: ut animalia, Tempestates, Incendia,
Diluvia aquarum, et vim Armorum. Sæpe etiam utimur prædictis vinculis, non
solum per modum coniurationes, sed etiam per modum deprecationis et bene-
dictiones. Præterea ad huiusmodi multum conducit coniungere, si qua ex sacris
literis reperiuntur ad hoc accomodata. Ut puta, in coniuratione serpentum, com-
memorando maledictionem serpentis in paradiso terrestri,32 erectionem serpentis in
deserto.33 Præterea versiculum illum, Super aspidem et basiliscum ambulabis,34 etc.
Superstitio35 etiam in iis plurimum pollet, per translationem alicuius ritus sacra-
mentalis, ad id quod ligare, vel impedire intendimus: ut puta, ritus excommuni-
cationis, sepulturæ, exequiarum, et huiusmodi.
31
This section is adapted from De occulta philosophia lib. III, cap xxxiii. Pseudo-Agrippa garbles the
threefold division by entirely omitting Agrippa’s second division which refers to the celestial world
(‘per cœlum, per stellas, per horum [stellarum] motus, radios, lumen, gratiam, claritatem, nobilitatem,
fortitudinem, influxum, mirabilia et huiusmodi’), instead splitting the things referred to the
intellectual or divine world into two classes more or less arbitrarily. Interestingly, the scribe of
Sloane MS. 3851, a magical miscellany which contains a more or less complete English translation of
the Liber Quartus independent of Turner’s, also copied translated excerpts from Occ. Phil. lib. III. cap.
xxxiii describing the threefold bonds of spirits (fol. 112v).
32
Gen. iii, 14-15.
33
Num. xxii, 8-9.
34
Ps. xci, 13 (xc, 13 in Vulgate numbering). In full, Super aspidem et basiliscum ambulabis, et
conculcabis leonem et draconem.
35
Modern English useage of “superstition” does not quite convey what is intended; see De occ. phil.
lib. III cap. iv, parts of which however may have been intended by Agrippa to deflect charges of
heresy.
20
LIBER QVARTVS
[De consecratione in genere]36
Convenit autem ut tractemus de consecratione, quæ fit per hominem, ad singulas

res et instrumenta huic arti necessaria. Et huius virtus duobus potissimum perficitur:
videlicit virtute ipsius personæ consecrantis et virtute ipsius orationis, per quam fit
consecratio. Nam in persona requiritur vitæ sanctimonia, et sanctificandi potestas:
quæ utraque per Dignifcationem37 et initiationem acquiruntur. Deinde, quod ipsa
persona hanc uirtutem et potestatem firma et indubia fide, in seipsa cognoscat. Ex
parte autem ipsius orationes, per quam fit consecratio, requiritur consimilis
sanctimonia: quæ vel per se inest ipsi orationi, ut si sit Divinitus ad hoc ordinata,
quales habmus in plerisque sacis Bibliorum eloquiis, vel quod sit virtutes spiritus
sancti, ex ordinatione Ecclesiæ, ad hoc instituta. Aut inest sanctimonia oration, non
per se, sed per commemorationem rerum sacrarum: utputa sacrarum literarum,
historiarum, operum, miraculorum, effectuum, gratiarum, Promissionum, sacra-
mentorum, rerumque sacramentalium, et consimilium, quæ rei consecrandæ
proprie, vel improprie, per similitudinem aliquam attinere videbuntur: adhibita
etiam sacrorum divinorumque nominum invocatione, cum sacrorum signaculorum
consignatione, et huiusmodi, quæ ad sanctificationem et expiationem conferunt: ut
sunt Aquæ Benedictæ inspersiones, sacri olei inunctiones, odoriferæ suffumi-
gationes, ad cultum religiosum adhibitæ. Atque inde est, quod in omni consecra-
tione, præcedunt benedictiones et consecrationes Aquæ, Olei, Ignis, et Fumi-
giorum: adhibitis undique Cereis, vel lampadibus benedictis lucentibus: Nam sine
lumine, nullum sacramentum, rite perficitur. Illud etiam sciendum est, et firmiter
obseruandum, quod si res consecranda sit ex rebus profanioribus, in quas potuit
incidisse aliqua coinquinatio, tunc earum rerum: exorcisatio atque expiation,
præcedere debet consecrationem. Quæ res, tanquam virgines effectæ, aptiores sunt
ad suscipiendos Divinarum virtutem influxus. Observandum etiam est, quod in fine
cuiuscunque consecrationis, post orationem debite prolatam, debet ipse Consecrans,
per verba de præsenti, in virtute et potestate Divina rem ipsam consecrandam,
inhalando benedicere cum commemoratione virtutis atque authoritatis suæ: prout
illud magis rite, intentoque animo fieri poterit. Horum itaque nunc tibi exempla
quædam ponemus, per quæ facile tibi patebit via ad totam hanc considerationem.
Sic in consecratione Aquæ commemoramus, quomodo Deus locaverit
firmamentum, in medio Aquarum: quomodo in Paradiso Terrestri locavit fontem
36
This section and the two following are mostly cribbed from De occ. phil. lib. III cap. lxii, De
consecrationibus et earum ratione, with slight developments in the direction of practical application.
37
On the subject of “dignification” see De occ. phil. lib. III cap. iii.
21
aquarum, ex quo per quatuor flumina sacra, rigatur universus orbis terrarum: Item,
quomodo fecit aquas, iustitiæ suæ instrumentum in destructione gigantum, per
diluvium generale super omnem terram: et in destructionem exercitus Pharaonis, in
Mari rubro: item, quomodo eduxit populum suum siccis pedibus per medium Maris,
et per medium Jordanis: et quomodo miraculose eduxit aquam, de Petra, in deserto,
et eduxit fontem aquæ vivæ a dente molari Maxillæ asini, ad preces Samsonis: Item,
quomodo posuit aquas instrumentum misericordiæ suæ, atque salutis, in
expiationem peccati originalis: item, quomodo Christus baptizatus est in Jordane,
qui per hoc mundavit et sanctificavit aquas. Invocanda insuper sunt Divina nomina,
ad hoc conformia: utputa, quod Deus sit Fons Vivus, Aqua viva, Flumen
misericordiæ, et huiusmodi. Sic in consecratione ignis commemoramus, quomodo
Deus creauit Ignem iustitiæ suæ instrumentum, in pœnum, vindictam et expia-
tionem peccatorum: item, quomodo iudicaturus mundum, ignis conflagrationem
præcedere iubebit: Item, quomodo Deus apparuit Mosi, in Rubo ignis ardentis:
Item, quomodo præcessit filiis Israël in columna Ignis: et quomodo rite offerri,
sacrificari et sanctificari nihil potest, sine Igne: Item, quomodo instituit ignem
inextinguibilent conservandum in tabernaculo fœderis, et eundem extinctum,
miraculose reaccendit: et aliunde sub aquis latentem inextinctum, conservavit, et
huiusmodi consimili. Invocentur itaque Nomina Dei, ad hoc conformia: sicut
legitur in lege et Prophetis: Quia Deus, ignis consumens est, et si quod est Nomen
ex Divinis Nominibus, quod ignem sonet: aut nomina consimilia, ut splendor Dei,
Lux Dei, Lumen Dei. Sic, in consecratione olei et fumigiorum commemoramus
sacra ad hoc pertinentia quæ legimus apud Exodum, de Oleo unctionis et nomina
Divina, ad hæc conformia, quale est Nomen Christus, quod unctum38 sonat. Et si
quid huiusmodi in mysteriis est: quale illud Apocalypsis de duabus Olivis stillantibus
oleum sanctum in lampades, ardentes ante faciem Dei, et huiusmodi. Benedictio
vero Luminis, et Cereorum, et Lampadum ab igne desumitur, et Ara illa. quæ
flammæ fomitum immeserat, et si quid similium in Mysteriis est: ut illud de septem
Candelabris et lampadibus ardentibus ante faciem Dei. Hæ igitur sunt consecra-
tiones, quæ in primis in omni sanctificatione necessariæ sunt, atque præcedere
debent, sine quibus nihil in sacris debite perficitur.
38
Greek, χριστος, cf. English “greased.” Originally a medical term, denoting something to be
rubbed on, used as an ointment or salve (as opposed to πιστος, medicines to be taken internally),
later came to mean the person or thing thus ‘anointed,’ was hence used to render the Hebrew jycm,
Messiach, in the Septuagint translation of the Hebrew scriptures, from whence it was used as a title of
Jesus when the Gospels were written in Greek. See LSJ, s.v.
22
LIBER QVARTVS
[De consecratione circuli]
Post istas itaque ostendemus tibi consecrationes locorum, instrumentorum et

consimilium. Consecraturus igitur locum aliquem, sive circulum tramsumere
poteris orationem Salomonis in dedicatione Templi.39 Præterea benedices locum
cum aspersione Aquæ Benedictæ, et fumigatione: commemorando in Bendictione,
mysteria: qualia sunt sanctificatio Throni Dei, Montis Synai, Tabernaculi fœderis,
sancti sanctorum, Templi Ierusalem. Item, sanctificationem Collis Golgotha, per
crucifixionem Christi, sanctificationem sepulchri Christi: Item, montis Thabor, per
transfigurationem, et ascensionem Christi: et huiusmodi. Invocando nomina
Divina, ad hæc conformia: ut locus Dei, Thronus Dei, Cathedra Dei, Tabernaculum
Dei, Ara Dei, Habitaculum Dei, et huiusmodi Divina Nomina, quæ Circulo, vel
loco consecrato scribendo occurunt.
39
I Kings, viii.
23
[De consecratione instrumentorum artis]
In consecrationibus vero instrumentorum et quarumcunque rerum Arti

deseruientium, simili via procedas, aspergendo illa Aqua Benedicta, et fumigando
fumigio sacrato, ungendo Oleo sancto, consignando aliquo signaculo sacro,
Benedicendo cum orationes, sacra commemorando, ex sacris literis, et Religione et
Diuinis nominibus, quæ rei consecrandi conformia videbuntur. Ut exmpli gratia, in
consecrando gladio, commemoremus illud Evangelii: Qui habet duas tunicas, etc.40 Et
quod habetur Machabæorum secundo, quod Iudæ Machabæo divinitus et
miraculose missus est galdius, et si quid consimile est in Prophetis: ut illud, Accipite
vobis Gladios bis acutos.41
Consimili via consecrabis experimenta, et libros, et quicquid consimile est in

scripturis, picturis et huiusmodi: aspergendo, fumigando, inungedo, signando, et
benedicendo commemorationibus sanctis, commemorando sanctificationes ex
Mysteriis: ut, sanctificatio Tabularum, decem Præceptorum, quæ datæ sunt Mosi a
Deo in monte Synai: Item, sanctificationem testamenti Dei, Veteris et Novi:
sanctificationem Legis, Prophetarum et Scripturarum,42 quæ per Spiritum sanctum
promulgatæ sunt. Commemorentur præterea nomina Divina, ad hæc conformia: ut
sunt Testamentum Dei, Liber Dei, Liber vitæ, scientiæ Dei, sapientiæ Dei, et
huiusmodi. Consimili ritu et personalis consecratio perficitur.
Sed est adhuc alius Consecrationis ritus mirifice potens, et multæ efficaciæ et hic e
generibus superstitionum est: Quando videlicit ritus consecrationis, vel collationis
alicuius sacramenti in ecclesia transfertur ad illam rem, quam consecrare volumus: ut
puta transferando ritum Baptismi, et huiusmodi.
Sciendum etiam, quod votum, oblatio et sacrificium, vim consecrationis habent tam
realis, quam personalis: et sunt tanquam pacta quædam et conventiones inter
40
Luke iii, 11. Pseudo-Agrippa may have been confusing it with Luke xxii, 36, which talks of
selling garments to buy swords, since in the former verse John the Baptist is urging those with two
coats to share. Agrippa (lib. III cap. lxii) has “coats must be sold, swords must be bought” which
refers to the latter verse.
41
If this is supposed to be a biblical quote, I cannot identify it, although references to two-edged
swords are common enough. Donald Tyson (note to the corresponding line in De occulta philosophia
lib. III, cap. lxii) suggests “Perhaps Psalms 149:6” which in the Vulgate reads exaltationes Dei in gutture
eorum [sanctorum] et gladii ancipites in manibus eorum.
42
Since Scripturam here follows Legis and Prophetarum, the reference is specifically to the threefold
division of the Tanakh or Jewish holy books into the Law (Torah), Prophets (Neviim) and Writings
(Ketuvim), the last being a mix of quasi-historical books, wisdom-literature, poetry, &c.
24
LIBER QVARTVS
nomina illa, quibus fiunt, et nos qui ea facimus, fortiter inhærentia ad desiderium et
optatum effectum: utputa, quando res nostras, ut fumigia, unctiones, annulos,
imagines, specula, et ea quæ minus materiæ participant, ut numina, signacula,
pentacula, incantamenta, orationes, picturas, scripturas, certis nominibus
devovemus, offerimus et sacrificamus, quemadmodum de iis latius dictum est in
libro tertio de Occulta philosophia.43
43
The latter chapters generally, and in particular cap. lxiv.
25
[De libro spirituum]
Extat apud Magos eos, qui malorum dæmonum ministerio plurimum utuntur, ritus
quidam invocandi spiritus per librum ante consecratum: qui rectius Liber Spirituum
dicitur. De eo nunc pauca dicenda sunt. Est enim liber hic consecratus, Malorum
Spirituum liber, suo Nomine et modo rite compositus: cui spiritus inscripti,
præsentaneam obediuentiam sacro quodam suo iuramento devoverunt. Hic itaque
liber fit ex charta mundissima, quæ nondum in usu aliquo habita est: plurimi
virgineam Chartam vocant. Inscribitur autem liber hoc modo, ut a sinistris locetur
Imago spiritus: a dextis vero character ipsius, cum iuramento, desuper scripto,
continente nomen spiritus, et dignitatem ac locum, cum officio, et potestate. Plures
autem hunc librum aliter componunt, vel Charactares vel imaginem omittentes.
Efficacius tamen est, nihil eorum, quæ conducere possunt, neglixisse. Observantur
præterea circumstantiæ locorum, temporum, horarum, secundum quod stellis ipsis,
quibus spiritus ii vel illi subsunt, congruere uidentur, adhibito situ, ritu et ordine.
Qui libellus ita descriptus, et bene religatus, suis registris et signaculis distributim
ornetur et conseruetur, ne aliquando in periculum operantis contingat ipsum post
consecrationem in loco aliquo extra propositum aperire. Conservandus præterea
erit, quam reuerenter poterit, nam irreuerentiam animi pollutione et prophanatione,
virtutem suam amitteret.
26
LIBER QVARTVS
[De modis librum spirituum consecrandi]
Composito itaque sacro libello, secundum modum iam traditum, duplici via ad
consecrationem ipsius proceditur. Quarum una est, ut convocatis illis singulis et
omnibus spiritibus, qui libro inscripti sunt, ad circulum, secundum ritum et modum,
quem infra docebimus, locetur libellus consecrandus extra circulum in triangulo. Et
primo legantur in præsentia spirituum omnia iuramenta libello inscripta. Deinde
locetur libellus consecrandus extra circulum in triangulo, ibidem descripto:
coganturque spiritus omnes et singuli, ubi eorum imagines characteresque depicti
sunt, manus imponere, ipsumque speciali ac communi iuramento, confirmare et
consecrare. Quo facto, libellus reclusus recipiatur et obseruetur, ut supra diximus:
Spiritusque secundum ritum debitum licentientur.
Alia est via consecrandi librum spirituum facilior quidem, et multæ efficaciæ, ad
omnem effectum: nisi quod in apertiones huius libri spiritus non semper veniunt in
aspectum. Hic itaque modus talis est: Fiat liber spirituum, ut supra descripsimus: sed
in fine ipsius scribantur invocationes et vincula, coniurationesque fortissimæ, quibus
spiritus quicunque ligari possunt. Deinde colligatur liber iste inter duas tabulas, sive
laminas, quibus intrinsecus inscripta sint sacra Pentacula maiestatis Divinæ, quæs
superius ex Apocalypsi descripsimus: quorum primum ponatur in principio libri,
secundum ad finem ipsius. Hoc modo perfecto libro, tempore claro et sereno, ante
noctis medium adferatur libellus ad circulum in Trivio, secundum artem, quam
inferius trademus: et ibi, primum aperto libello, consecretur secundum ritum et
modum, quem supra diximus de consecratione. Quo facto invocentur singuli
spiritus libello inscripti suo modo et situ, coniurando ter per vincula in libro
descripta, ut veniant ad locum illum intra triduum, præstare obedientam, et illam
firmare dicto libello consecrato. Tunc involuto libello in linteo mundo, sepeliatur
in medio circuli, ibique occludatur. Et tunc destructo circulo, absque quod
licentientur spiritus, recedatur ante ortum solis. Die vero tertia, circiter mediam
noctem, revertatur: reformetque circulum et genibus flexis, facta Oratione et
gratiarum actione ad Deum, et formato fumigio precioso, discooperiatur fovea:
accipiaturque libellus, non aperiendo ipsum, et servetur. Tunc licentiatis spiritibus,
suo modo, destrctoque circulo, antequam sol ascendat recedatur. Et hic ultimus
consecrandi ritus, utilis est ad quæcunque scripta et experimenta, que ad spiritus
diriguntur, locando ipsum inter duas laminas sacras pentaculorum, ut supra
ostensum est.
27
[De invocatione spirituum per librum]
Operaturus autem per librum consecratum, id faciat tempore claro et sereno,

spiritibusque minime molesto, situsque sit uersus spiritus regionem. Tunc aperiatur
sub registro debito: invoceturque spiritus per iuramentum suum ibidem descriptum
et confirmatum: perque nomen Characteris. et imaginis ad id quod cupis. Et si opus
erit, coniura ipsum per vincula, in fine libelli posita: obtentoque desiderato effectu,
spiritum licenciabis.
28
LIBER QVARTVS
[De præparatione operaturi]
Nunc de invocatione spirituum tam bonorum. quam malorum videamus. Boni

spiritus diversimode a nobis invocantur, diversimodeque nobis occurrunt. Nam
vigilantibus aperte loquuntur, seu nostro conspectui se offerunt, vel in somnis nos
per oraculum de petitis informant. Quicunque igitur bonum spiritum ad
colloquium conspectumque invocare voluit, duo potissimum observare oportebit.
Quorum unum, est circa dispositionem invocantis: alterum, circa ea quæ extrinsecus
adhibentur invocationi, pro conformitate spiritus invocandi. Opertet itaque invo-
cantem ipsum, iam per multos dies ad tantum Mysterium, religiose dispositum esse.
In primis videlicet confessum et contritum intrinsece et extrinsece oportet, recteque
expiatum, quotidie abluendo se Aqua Benedicta. Præterea invocantem, se, per totos
hos dies, conservare castum, abstinentem, animo omnino imperturbato, et a
quibusque exteris secularibusque negotiis, quantum fieri poterit, segragatum.
Ieiunia quoque per hos dies observabit, secundum quod sibi videbitur posse fieri.
Quotidie etiam ab oriente sole usque in occasum, in loco invocationis, vestitus veste
sacra et Linea, septies cum interpellatione, faciat ad Deum et Angelos invocandos
deprecationem, secundum eum quem ente docuimus, modum. Numerus vero
dierum parasceues et præperationis, est communiter lunationis integræ. Alius vero
numerus, servatus apud Cabalistas, est dierum Quadraginta.
29
[De præparatione loci operationis]
Circa autem ea quæ accedunt ad hunc invocandi ritum, primum est, ut eligatur
locus mundus, castus, occlusus, quietus, semotusque ab omni strepitu, nullis alienis
aspectibus subiectus. Hic primo exorcisandus est, atque consecrandus: atque in eo
locetur mensa sive ara, tecta linteo albo, mundo, ad Orientem sita: et in ea, ab
utraque parte sint duo Cerea consecrata, ardentia, quarum flamma. per totos hos
dies, non sit defectura. In medio aræ collecetur lamina, sive charta sacra, quam,
inferius describemus, obtecta sindone, vel, linteo mundo, quæ usque in finem
illorum dierum, non discooperiatur. Paratum quoque habebis preciosum fumigium
et oleum unctionis purum. Utraque consecrata serventur. Thuribulum quoque in
capite altaris situm: quo accenso: et benedicto igne, fumigabis per singulos dies,
quoties oraveris. Habebis etiam vestem longam e lino candido, ante et retro
clausam, quæ totum corpus et pedes cooperiat, quam cingulo simili præcingas.
Vittam etiam acutam, Mitræ consimilem, ex lino mundo hababis: in cuius anteriori
partæ infixa sit lamina aurea, vel aurata. cum inscriptione nominis Tetragrammaton.
Quæ omnia, suo modo benedicta et consecrata sint. Ingressurus autem locum
sacrum, non nisi prius ablutus, vestituque sacro indutus, nudisque pedibus,
ingrediaris. Ingressus vero, aspergaris aqua benedicta: Deinde fumigabis super
Aram, post flexis genibus ante Aram, adorabis ut diximus. Finitis vero his diebus,
ultima die strictius ieiunabis: dieque sequenti. ieiunus, in ortu solis, ingrediaris
locum sanctum, cum ritu iam dicto, prius aspergendo te, deinde fumigando,
consignabis te oleo sancto in fronte: et inungendo oculos tuos, omnia hæc
consecrata quadam imprecatione peragendo. Deinde discooperies sacram laminam:
et flexis genibus ante Aram, adora, ut supra: factaque invocatione Angelica,
apparebunt tibi, quos optas, quos, benigno castoque colloquio susceptus, licentiabis.
30
LIBER QVARTVS
[De laminis ad invocandum spirituum bonorum factis]
Lamina vero ipsam, ad bonum aliquem spiritum invocandum. hac ratione conficies,
vel in metallo conformi, vel in Cera nova, cum speciebus et Coloribus conformibus
permixta: vel fiat in charta munda cum coloribus convenientibus. Figura autem
ipsius exterior sit quadrata, circularis vel triangularis, sive huiusmodi, secundum
numerorum rationem: in qua inscribantur Divina nomina, tam generalia, quam
specialia. In centro vero laminæ, hexagonus describatur, in cuius medio inscribatur
nomen et Character stellæ vel spiritus dominatoris illius, cui invocandus bonus
spiritus subest. Circa hunc hexagonum locentur tot Pentagoni, quot Spiritus pariter
una convocamus. Et si solum unum invocauerimus, nihilominus quatuor Pentagoni
depingantur, quibus nomen Spiritus sive Spirituum cum suis Characteribus
inscribatur. Debet autem componi hæc tabula, Luna crescente, diebus et horis, quæ
tunc Spiritui conveniunt. Et si, cum hoc, stellam fortunatam susceperimus, melius
erit. Quæ tabula in hunc modum facta, consecretur iuxta Regulam supra traditam.
Et hæc est tabula generalis, suo modo, ad invocationem quorumcunque bonorum
spirituum. Speciales nihilominus tabulas fabricare possumus, Spiritui cuicunque
congruas, per modum, quem de sacris pentaculis supra diximus.
31
[De cæremonia oracula a bonis spiritibus acciptionis]
Nunc alium ritum et faciliorem tibi narrabimus, ad ranc rem, uidelict: Sit homo, qui
oraculum aliquod a bonis Spiritibus suscepturus est, castas, mundus et confessus.
Tunc habito loco mundo et nitido, albis Linteis circunquaque contecto, in die
Dominica, Luna nova, ingrediatur locum illum, albis et mundis vestibus indutus, et
exorcizet locum, et benedicat: faciatque, in eo, Circulum, cum Carbone Benedicto:
scribatque in extremo circulo Angelorum Nomina. In interiori vero scribantur
excelsa Dei nomina: et ponat intra Circulum, ad quatuor angulos mundi Thuribula
profumigiis. Tunc ingrediatur locum ieiunus et ablutus, incipiatque orare, versus
orientem totum Psalmum: Beati immaculti in via, &c.44 Fumigando, et in fine
deprecando Angelos, per dicta Divina Nomina, ut dignentur illuminare et revelare
id quod desiderat: idque faciat sex sedibus continuis omni die ablutus et ieiunus.
Septima vero Die, quæ est Sabbati, similiter ablutus et ieiunus ingrediatur Circulum,
et fumiget et inungat se oleo unctionis sancto, ungendo frontem, et super utrosque
oculos in volis manuum, et supra pedes. Tunc, Genibus flexis, dicat Psalmum
supradictum cum Divinis et angelicis Nominibus. Quo dicto, surgat et incipiat ab
Oriente in Occidens intra dictum Circulum deambulare in gyrum, donec cerebri
vertigine defessus, cadat in Circulum, ubi quiescat: et statim rapietur in extasim,
apparebitque ipsi, qui de omnibus informabit. Sciendum etiam, quod in Circulo
debent esse quatuor candelæ sacræ, ardentes ad quatuor partes Mundi, quæ
nunquam per totam Hebdomadam limine deficiant. Item, ieiunum sit tale, ut
abstineat ab omnibus vitam sensibilem habentibus, et quæ ex illis sunt: bibat tantum
aquam puram et fluentem: nec sumat cibum, donec sol occumbat. Ablutio sit talis,
ut mane ante ortum solis nudus totum se mergat in Aquam Fluentem. Fumigium et
Oleum unctions fiant, sicuti habetur Exodi, et in sacris Bibliorum eloquiis.
Observandum est, quod quoties Circulum ingredietur, habeat in fronte laminam
Auream, inscriptam nomine Tetragrammaton, ut supra diximus.
44
Ps. cxix (cxviii in Vulgate numbering), “Blessed are the undefiled in the way.” At 176 verses it is
the longest psalm in the collection, indeed the longest single chapter in the whole Bible.
32
LIBER QVARTVS
[De modo oracula per somnia acciptionis]
Ad oracula vero, ab omni Spiritu, per somnium suscipenda, etiam conducunt nobis
res naturales, atque illarum commixtiones: ut sunt fumigia, unctiones et cibi, vel
potiones, quas ex primo libro de Occulta philosophia45 potes desumere. Volens
autem semper et prompte somniorum suscipere oracula, conficiat sibi, ad hunc
modum Annulum Solis vel Saturni. Fit etiam imago excellentis ad hunc effectum:
quæ posita sub capite, dum itur dormitum, vera somnia efficaciter præstat, de
quibuscunque animus antea deliberaverat. Conferunt similiter ad oraculum,
Tabellæ Numerorum, sub suis Constellationibus debite formatæ: et hæc ex secundo
libro Occultæ Philosophiæ cognosces.46 Conferunt etiam Tabulæ sacræ et chartæ,
ad hunc effectum specialiter compositæ et consecratæ. Qualis est tabula Almadel
Salamonis,47 et tabula Revolutionis nominis Tetragrammaton: et quæ huiusmodi ex
variis figuris, Numeris, Picturis sacris, cum sacrorum nominum Dei et Angelorum
inscriptionibus ad hæc scribuntur, quarum Compositio ex variis sacræ scripturæ
locis, psalmis et versiculis, alisque præsagæ revalationis et prophetiæ polliciationibus
desumitur. Conducunt ad eundem effectum sacræ orationes atque imprecationes,
tam ad Deum, quam ad sanctos Angelos, et Heroas. Quarum orationum impre-
cationes componuntur, ut supra ostendimus, iuxta similitudinem aliquam religiosam
miraculorum, gratiarum et similium eorum quæ facere intendimus, mentionem
facientium. Ut, ex Veteri Testamento de somnio Jacob, Joseph, Pharaonis, Danielis,
Nebuchadnezer. Si ex Novo Testamento, de somnio Joseph, viri beatæ Mariæ
Virginis: De somnio trium Magorum, de Joanne Evangelista dormiente supra pectus
Domini: et quiquid in religione, miraculis, et revelationibus simile reperitur. Ut
revelationes Crucis ad Helenam, Revelationes Constantini et Caroli Magni,
Revelationes Brigittæ, Cirilli, Methodii, Mechtildis, Ioachimi, Merlini, et
consimiles: iuxta quas, compositæ deprecationis, si, quando itur dormitum, cum
45
Several chapters of lib. I deal with related matters: xxxiv-xxxix treat in general of using res naturales,
atque illum commixtiones to attract influences from the celestial and supercelestial worlds; the
following eight chapters go into specifics.
46
Cap. ii-xxi of lib. II deal with numbers in various aspects; tables of numbers appropriate to the
planets are given in cap. xxii.
47
The Almadel of Solomon is described in the Ars Almadel, a Solomonic grimoire of mediæval
origin, possibly derived from Arabic sources (Almadel also appears as al-Mandal; a late version forms
Book IV of the Lemegeton, a 17th-century English compilation of magical texts attributed to
Solomon). One form is a square wax talisman with a hexagram in the centre and various Divine
Names written around it, supported by four candles made from the same wax, and serving as a kind
of portable altar. It was possibly an inspiration for the design of John Dee’s famous Tabula Sancta,
although that was rather larger and less easily portable.
33
firma intentione, cæteris bene se habentibus, devote dicantur, indubie efficacem
præstare solent effectum. Qui autem ea, quæ nunc diximus, coniungere noverit, is
verissima suscipiet somniorum oracula. Hoc autem fiat, observatis iis quæ in libro
de Occulta philosophia in eam rem dicta sunt.48 Volens igitur suscipere Oraculum,
abstineat Cœna et Potu, alias bene dispositus, Cerebro a Vaporibus turbantibus
libero: habebat item Cubiculum mundum, nitidum, exorcizatum et sacratum, si
velit. Tunc incipiat in eo fumigare cum fumigio convenienti, et inungat tempora
unguento ad hoc efficaci: et posito in digito annulo, ex superioribus, accepta
imagine aliqua vel sacra Tabella, vel carta sacra, ponatur sub capite. Tunc prolate
oratione sacra, ingrediatur lectu, et cogitans supra re, quam scire desiderat ita
dormiat. Sic enim indubia et certissima accipiet Oracula per somnium, quando luna
percurret illud signum, quod fuit in nona Domo Nativitatis: deinde quando
percurrit signum nonæ Domus revolutionibus Nativitatis: et quando est in nono
signo, a signo perfectionis. Et hic est modus, per quem quascunque scientias, et
Artes subito et complete adipisci possumus. cum vera intellectus illumination.
Quamvis ad hunc effectum conducant inferiors Spiritus quicunque familiares, sæpe
etiam mali, sensibiliter intrinsece vel extrinsece nos informantes.
48
Lib. III cap. liii sqq. (Turner, or possibly his source text, spuriously interpolated “second”).
34
LIBER QVARTVS
[De invocatione spirituum malorum]
Si autem malum aliquem spiritum invocare volumus ad circulum, primum

considerare oportet, et scire naturam ipsius, cui Planetarum consonet, et quæ sibi ab
illo Planeta distributa sint officia.49 Quibus cognitis, investigetur locus invocatione
aptus, iuxta Planetæ naturam et qualitatem officiorum dicti Spiritus, prout illud
possint. Ut si eorum vis est super Maria, Fontes et Flumina, eligatur locus in littore,
et sic de singulis. Deinde investigatur tempus opportunum tum ex qualitate aëris,
serenum, clarum, quietum, aptumque Spiritibus assumenda corpora: tum etiam ex
qualitate et natura Planetæ atque spiritus, ut videlicet in die illius vel tempore quo
dominatur, fortunatus sit, vel infortunatus, aliquando de die, aliquando de nocte,
prout stellæ atque spiritus exigunt. His consideratis, construatur circulus in loco
electo, tam pro defensione invocantis quam pro confirmatione Spiritus. In circulo
autem ipso inscribenda sunt Divina nomina generalia, et quæ nobis defensionem
præstant: et cum iis nomina Divina quæ præsunt huic planetæ, atque officiis ipsius
spiritus. Inscribenda etiam erunt nomina bonorum Spirituum qui dominantur, et
constringere possunt spiritum illum, quem advocare intendimus. Et si amplius
munire voluerimus circulum nostrum, addamus Characteres et Pentacula operationi
congruentia: tum etiam, si volumus, possumus intus vel extra circulum construere
figuram angularem cum inscriptione numerorum convenientium: prout, inter se.
operi nostro congruunt. Quæ quidem cognoscenda sunt, secundum rationes
numerorum et figurarum, de quibus in libro secundo de Occulta philosophia
abunde dictum est. 50 Deinde provideatur de luminibus, fumigiis, unguentis,
collyriis,51 secundum naturam planetæ et spiritus compositis: quæ partim, propter
naturalem et Cœlestium virtutem spiritui congruant, partim etiam, propter cultum
Religiosum vel superstitiosum,52 spiritui exhibentur. Deinde provideatur de sacris,
atque consecratis rebus, tam ad defensionem invocantis, et sociorum eius, quam
etiam ad vincula spirituum, et constrictionem necessariis. Quales sunt sacræ
Chartæ, Laminæ, Picturæ, Pentacula, Gladii, Sceptra, Vestes ex materia et colore
49
The idea may be that while very many things are associated with each Planet, any one of the lesser
spirits invoked by this rite will only have power in a few of them.
50
In particular cap. ii-xv, xxi and xxii.
51
See De occulta philosophia lib. I cap. xlv. For incenses appropriate to the planets, see lib. I cap. xliv.
52
Again, for the ‘religion / superstition’ dichotomy see De occ. phil. lib. III cap. iv. In one sense,
under the head of ‘superstition’ Agrippa includes anything which, while it would be called ‘religion’
by a neutral observer who didn’t have to worry about the Inquisition, wasn’t the local form of
Official Christianity; but he also puts under that head certain ‘transferred uses’ of the rites of Official
Christianity, e.g. baptism, exorcism, marriage, burial, etc.
35
convenienti, et huiusmodi. Tunc omnibus istis paratis, existente magistro cum
sociis, in Circulo, primo consecret Circulum, et omnia quibus utitur. Quibus
peractis cum gestu et vultu convenienti, incipiat alta voce orare, in hunc modum:
Primo, faciat orationem ad Deum: deinde precetur bonos Spiritus: et si quas
orationes, vel Psalmos, seu Evangelia legere voluerit pro defensione, illa præcedere
debent. Deinde, dictis orationibus incipiat invocare spiritum, quem cupit, leni ac
blando incantamento ad omnes Mundi Plagas, cum commemoratione autoritatis et
virtutis suæ. Et tunc paulisper quiescat, respiciendo circum circa, si spiritus aliquis
compareat. Qui si tardaverit, reiteret invocationem, ut supra, usque ad tres vices. Et
si, pertinax, non comparverit, incipiat coniurare potestate Divine: ita quod
coniuration cum commemorationibus suis, consonet naturæ atque officiis ipsius
spiritus: reiterando per tres vices, de fortioribus in fortiores, obiurgationibus,
contumeliis, maledictionibus et pœnis adhbitis, ac suspensione ab officio et potestate
et huiusmodi, post singulas vices paululum quiescendo. Et si spiritus aliquis
comparverit, vertat se invocans contra spiritum, ipsumque benigne suscipiat. Et
obtestando ipsum, primo nomen eius exquirat, et si quo alio nomine vocetur.
Deinde procedendo ulterius petendo, quid volureit. Et, si in aliquo pertinacem.
mendacemve se præstiterit, constringatur per coniurationes convenientes. Et si
dubitas de mendacio, fac extra circulum, cum sacro Gladio, figuram Trianguli, vel
Pentagonum: cogaturque spritus ingredi.53 Et si promissionem aliquam susceperis,
quam iuramento roborari velis, extenso gladio sacro ex Circulo iuret spiritus, posita
manu super gladio. Impetrato itaque a spiritu, quod optas, vel aliter contentus,
licentiabis ipsum bengnis verbis, præcipiendo eidem ne cui noceat. Et si noluerit
recedere, compelle per coniurationes fortiores, et si opus est per exorcismata ipsum
exterminando, et faciendo fumigationes contrarias. Et cum recesserit, non
egrediaris circulum, nisi post moram aliquam, præsatis orationibus, cum gratiarum
Actionibus, ad Deum et bonos Angelos, et etiam ad defensionem et conser-
vationem. Tunc singulis per ordinem peractis, recedas. Quod si frustratus spe
fueris, et spiritus nulli comperuërint, ob hoc non desperes: sed, relicto circulo
revertaris per alias vices faciendo ut prius. Et si in aliquo te errasse arbitreris, tunc
poteris, addendo vel minuendo corrigere. Constantia enim reiterationis, sæpius
53
The practice of commanding a spirit into a triangle placed outside the circle is mentioned in the
version of the Solomonic Liber Officiorum Spirituum published by Wier and Scot (in the descriptions
of Flauros, Bileth, Shax and Furfur) and forms part of the general procedure in the Ars Goëtia, the
first book of the Lemegeton, which includes the bulk of the Liber Officiorum. While the redactor of
the Goëtia almost certainly had access to a volume containing the Liber Quartus (since they re-used
large portions of the conjurations in the Heptameron), it is unclear whether the Fourth Book had any
direct influence on the Goëtia praxis, or whether both derived independently from earlier traditions
on this point.
36
LIBER QVARTVS
autoritatem atque virtutem auget, spiritibusque terrorem incutit, humilesque facit ad
obediendum. Et idcirco solent aliqui in circulo constituere portam, qua ingredi et
egredi liceat, quam suo arbitratu, claudunt et apriunt, sacrisque nominibus et
Pentaculis muniunt. Illud etiam sciendum, quando nulli spiritus comparverint, ac
fastiditus Magister, deliberaverit cessandum: non propterea recedat, absque
licentiatione spirituum. Nam hoc negligentes plurimi periclitati sunt, nisi
sublimiori aliqua defonsione muniti. Sæpissime etiam adveniunt spiritus, quamvis
non appareant, propter terrorem in invocante, vel in rebus quibus utitur, vel in ipsa
operatione. Licentia aunt talis non datur simpliciter, sed per modum dispensationis,
cum suspensione, donec in sequentibus sese præstiterint obedientes. Absque circulo
autem invocantur in conspectum, per modum qui superius traditus est in
consecratione libri.
Quando autem aliquem effectum per malos spiritus, exequi intendimus, ubi
apparitione eorum non est opus: tunc fabricatione illa quæ nobis ut instrumentum
vel subiectum experimenti existit, ut puta sit imago, vel Annulus, vel Scriptum, vel
Character aliquis, vel Candela, vel Sacrificum, sive aliquid huiusmodi: tunc inscripto
nomine spiritus eius, cum Charactere secundum experimenti exigentiam, sive per
scripturam cum sanguine aliquo, vel alias fumigio spiritui conformi: sæpe etiam
præfatis ante orationibus ad Deum et bonos Angelos, invocamus Spiritum illum
malum, coniurando illum potestate Divina.
37
[De invocatione sprituum ordinis medii sive terrestris]
Est aliud genus sprituum, ut in libro tertio Occultæ philosophiæ diximus, 54 non
adeo noxium, hominibus proximum: ita etiam ut passionibus afficiatur humanis,
hominumque conversatione gaudeat, libenterque habitet cum eisdem. Alii vero
nemora et syluas incolunt: alii diversorum animalium domesticorum, vel sylvestrium
consortio lætentur: alii fontes incolunt, et prata: Hos itaque spiritus, quicunque
invocare voluerit, in loco ubi morantur, id fieri necesse est cum fumigiis odoriferis,
cum sonis dulcibus, fidibus, instrumentisque musicis ad hoc specialiter compositis,
adhibendo cantiones et incantamenta, et Carmina lepida cum laudibus et
promissionibus. Ad hæc vero obstinati, compelluntur minis, comminationibus,
blasphemiis, irrisionibus, contumeliis: et maxime comminando illis exterminationem
ab iis locis ubi versantur. Exinde, si opus est, conferas te ad exorcismata. Maximum
autem in hac invocatione spirituum quod observare oportet, est animi constantia, et
audacia timore vacua et aliena. Denique invocaturus hos spiritus, debes parare in
loco invocationis Mensam, mundo linteo coopertam: in qua locabis panes recentes,
et Aquam vivam, vel lac, in vasis Terreis novis, cultellos novos: construasque ignem,
in quo fumigabis. Sedeatque invocans in capite mensæ, et circumcirca adaptata sint
sedilia pro spiritibus, ut libuerit: spiritusque ipsos invocando invitabis ad potum et
esum. Quod si forte timueris spiritum aliquem nequam, circumscribas Circulum:
sitque pars mensæ, in qua sedebit invocans intra circulum, reliquum sit extra.55
54
Cap. xvi. & xxxii. The opening of this section closely parallels the text in the latter chapter:
Est præterea quemadmodum superius dictum est, quoddam dæmonum genus haud adeo noxium, sed
& hominibus proximum, ita ut etiam passionibus afficiatur humanis, atque horum plures hominum
conversatione gaudent, libenterque habitant cum eisdem: aliqu mulieres deperiunt, alii pueros, alii
diversorum animalium domesticorum vel sylvestrium confortio lætantur: alii sylvas & nemora
incolunt, alii circa fonts & prata habitant.
In cap. xvi, Agrippa places them between celestial daimons and subterranean, infernal and downright
evil spirits. If we distinguish the terrestrial spirits from the infernal, there are four orders of spirits
described in the former chapter (the first being the ‘supercelestial’ spirits in the intellectual world).
55
E. M. Butler in Ritual Magic (pp. 169-171) recounts an elaboration of this procedure which
appeared in Magia Naturalis et Innaturalis, one of the German Faustbooks (probably of 17th-century
origin). Another version (adapted towards treasure-hunting) appears in Sloane MS. 3824 fol. 98r.
The famous process “Pour faire venir trois demoiselles ou trois messieurs dans sa chamber après
souper” which appears in printed French Grimoires of the late 18th century and subsequently (e.g.
the “1517” Grimorium Verum, the Véritables Clavicules de Salomon and two “1670” editions of the
Grimoire of Honorius; English translation in Waite, Book of Ceremonial Magic, p. 302) has echoes of
this this, although it also has antecedents in French fairy lore long predating Agrippa (see, e.g. K.M.
Briggs, “Some Seventeenth-Century Books of Magic” in Folk-Lore vol. LXIV no. 4 (1953)).
38
LIBER QVARTVS
[De evocatione56 animarum mortuorum]
In libro tertio de Occulta Philosophia docuimus quomodo, et per quæ media anima
corpori iungatur, et quid accidat Animæ post mortem.57 Scias igitur, ultra hæc quæ
dicta sunt, quod Animæ illæ, adhuc post mortem. relicta corpora diligunt, tanquam
cognatum aliquod. eas alliciens. Quemadmodum sunt animæ hominum noxiorum,
quæ corpus suum violenter reliquerunt: et Animæ debita sepultura carentes, quæ
adhuc in turbido, humidoque spiritu,58 circa cadavera sua oberrant. Illæ namque
Animæ. cognitis mediis, per quæ quondam corporibus suis coniungebantur, per
similes vapores, liquores, nidoresque facile alliciuntur. Hinc est quod Animæ
mortuorum non evocantur absque sanguine, vel appositione alicuius partis corporis
sui relictæ. In evocationibus umbrarum, fumigamus cum sanguine recenti, cum
ossibus mortuorum, et carne, cum Ovis, Lacte, Melle, Oleo, et similibus, quæ aptum
medium tribuunt Animabus ad sumenda corpora. Sciendum, quod volentes evocare
Animas Mortuorum, id facere oportebit in iis locis in quibus huiusmodi Animæ
plurimum versari dignoscuntur: vel propter cognatum aliquod, eas in corpus
relictum alliciens: vel propter affectionem aliquam in vita quondam impressam,
dictam Animam ad certa loca, vel res, personasue trahentem: vel propter loci alicuius
Tartaream naturam, purgandis vel puniendis Animis aptam. Qui loci. ut plurimum
experientia visionum, incursionum nocturnarum, ac similibus prodigiis et ostentis
cognoscuntur. Sunt itaque aptissima loca ad hæc, Cœmiteria, et meliora his loca
illa, in quibus fit executio criminalis iudicii: et meliora illis loca illa, in quibus,
recentibus annis, publicæ strages factæ sunt: adhuc melior iis locus est ille, ubi
Cadaver aliquod nondum expiatum, nec rite sepultum, violenter mortuum,
recentioribus annis subhumatum est. Expiatio enim ipsa locorum, ritus etiam sacer,
sepulturæ corporum debite adhibitus, sæpe animas ipsas accedere prohibet, et
longius, ad loca iudicii repellit. Atque hinc est, quod non facile evocantur
mortuorum animæ, nisi illorum quos scimus mala, violentaue morte periisse, ut
quorum corpora sepultura debita carent. Et si ad loca huiusmodi qualia diximus,
accedere minus tutum vel commodum esset, sufficit nobis ad quemcumque alium
locum eligendum assumere partem aliquam principalem relicti corporis, et cum illa
suo modo fumigare, et cæteros ritus competentes perficere. Sciendum etiam, quod
56
The distinction between “invocation” and “evocation” in modern Ceremonial Magic, whatever its
etymological warrant, does not appear to have been recognised by pseudo-Agrippa, although the
terms are not used interchangeably; in the Fourth Book, evoco is used solely for the souls of the dead.
57
Cap. xxxvii and xli. Much of the following is taken from cap. xlii.
58
Probably means “air” in this context.
39
quoniam Animæ lumina quædam sunt spiritualia, ideo lumina artificalia, maxime si
ex certis rebus competentibus, secundum certam normam compositis. fabricata
fuerint, cum inscriptionibus nominum et signaculorum congruis, ad evocationem
Manium plurimum conferunt. Præterea hæc, quæ iam dicta sunt, non semper ad
Animarum evocationem sufficiunt, propter extranaturalem mentis rationisque
portionem, Cœlo ac fatis superiorem, et soli Religioni cognitam. Oportet igitur per
ultranaturales et Cœlestes virtutes debite administratas, dictas animas allicere, ut
pote, per ea, quæ ipsam Animæ harmoniam movent, tam imaginatiuam quam
Rationalem et intellectualem: ut sunt, voces, cantus, soni, incantamenta et quæ ex
relgione sunt, preces, coniurationes, exorcismata, et cætera sacra quæ ad hæc
possunt adhiberi commode.
OCCVLTÆ PHILOSOPHIÆ
Libri quarti finis.
40
HEPTAMERON
SEV ELEMENTA MAGICA
PETRI DE ABANO PHILOSOPHI
VPERIORE LIBRO, qui est Quartus Agrippæ, satis abunde dictum est de
s cæremoniis et initationibus magicis. Verum quonium doctis, et iam in

hac arte provectis videtur scripsisse, quod speciatim de cæremoniis non
agat, sed in genere potius loquatur, consilium fuit addere elementa magica Petri de
Abano,59 ut rudes adhuc, et qui superstitiones Magicas non gustarunt, in procinctu
habeant, quomodo in iis se exercere possint. Videmus enim in hoc libello Isagogen60
quandam Magicæ vanitatis, et quasi versentur in re præsenti, distinctas Spirituum
functiones conspicient, quomodo illos ad colloquium allicere oporteat, quid quolibet
die, quaue hora agendum sit, et quomodo, quasi syllabatim, descriptum legent: in
summa omnium magicarum præstigiarum principia in hoc libello, qui vere gradus
est ad magica operationes, tenebunt.
Sed quonium summa vis circulis tribuitur (sunt enim munimenta quædam quæ
Operantes, a malis spiritibus reddant tutos) primo loco de circuli compositione
tractabimus.
59
While, as presented here, the Heptameron refers back to, and was thus redacted after (or alongside),
the Liber Quartus, a work with a different title but the same imputed authorship and mostly the same
contents, arranged differently, is extant in at least three MSS., and cited in a work pre-dating the
publication of the Fourth Book by half a century: variously known as the Elucidarium Necromantiæ,
Elucidarius Magice, Lucidarium in Arte Magica, Lucidarium artis nigromantice, in the following notes it
is simply cited as the Lucidarium: all quotations are from a copy preserved in the Vadian collection at
St. Gallen, Switzerland (VadSlg MS. 334), images of which were published online by Joseph Peterson
(www.esotericarchives.com/solomon/VSG_Slg_ms_334_1up.pdf). See also Peterson’s
Elucidation of Necromancy (forthcoming at time of last revision). Necromantia at the period in
question, it should be remembered, had shifted in meaning in ordinary use to refer to any ‘demonic’
magic and was practically synonynmous with nigromantia: the following work, unlike the Liber
Quartus, contains no necromantic processes in the narrow sense of the word.
60
Isagoge is a loan-word from Greek, generally used to mean something like an introductory
discourse.
41
HEPTAMERON
De Circulo, et eius compositione.
Circulorum autem ratio non est una eademque semper, sed pro ratione Spirituum
invocandorum, locorum, temporum, dierum, et horarum matari solent. Oportet
enim in constituendo circulo considerare, quo tempore Anni, quo die, et qua hora
Circulum facias: quos Spiritus advocare velis, cui stellæ et Regioni præsint, et quas
functiones habeant. Fiant igitur tres circuli latitudinis pedum nouem, et qui distent
unus ab alio palmum unum: et in medio circulo scribe primo nomen horæ in qua tu
facis opus: secundo loco nomen Angeli horæ. Tertio sigillum angeli horæ: Quarto
nomen Angeli, qui præëst ei diei in qua tu facis opus, et ministrorum eius: Quinto
nomen temporis præsentis. Sexto nomen Spirituum regnantium in ea temporis
parte, et ei præsedentium. Septimo, nomen capitis signi regnantis ea temporis parte
qua facis opus. Octavo, nomen terræ secundam eam partem temporis in qua facis
opus. Nono, et pro complemento medii circuli scribe nomina Solis et Lunæ
secundum prædictam temporis rationem. Mutato enim Tempore mutant et
nomina. In superiore autem circulo assignentur in quatuor angulis, nomina
angelorum aëri præsidentium eo die, quo facis opus: Regis scilicet et trium
ministrorum eius. Extra circulum in quatuor angulis sint Pentagoni. In inferiore
circulo scribantur quatuor nomina Divina, crucis interpositis. In medio circuli,
scilicet ad orientem, scribatur Alpha, et ad occidentem scribatur Omega, dividatque
crux medium circuli. 61 Perfecto circulo, secundum rationem infra scriptam
procedes.
61
For an example, see below, p. 51. Some 18th-century French “Key of Solomon” versions
(specifically the “Pierre Mora” / “Pierre Morrisoneau” editions, e.g. Zekerboni (BnF Arsenal MS.
2790) and Les Clavicules de R. Salomon (Wellcome MS. 4670)) repurposed pseudo-Abano’s circle
design for the purpose of a set of planetary talismans.
42
SEV ELEMENTA MAGICA
De nominibus horarum, et angelorum eis præsidentium.
Sciendum est autem Angelos ordine successio, secundum Cœlorum et Planetarum

rationem, quibus præsunt, horis etiam præesse. Adeoque spiritus, qui præest diei,
imperat etiam primæ horæ diei, secundus ab hoc Planeta, præest secundæ, Tertius
tertiæ, et sic consequenter. Septem autem planetis et horis revolutis, cursus reditur
ad primum, qui præest diei. De nominibus igitur horarum primo dicemus.
Horæ diei Horæ noctis

1 Yayn. 1 Beron.
2 Ianor. 2 Barol.
3 Nasnia. 3 Thami.
4 Salla. 4 Athir.
5 Sadedali. 5 Mathon.
6 Thamur. 6 Rana.
7 Ourer. 7 Netos.
8 Tamic. 8 Tafrac.
9 Neron. 9 Sassur.
10 Iayon. 10 Aglo.
11 Abai. 11 Calerua.
12 Natalon. 12 Salam.
De nominibus angelorum et sigillis eorum dicetur suo loco. Nunc videndum est de
nominibus temporum. Annus igitur quadri partitus, diuiditur in ver, æstatem,
autumnum et hyemem, quorum sunt hæ nomina:62
Tempus: Ver Aestas Autumnus Hyems
Nomen tempi: Talui. Casmaran. Ardaraël. Farlaë.
Angeli tempi: Caracasa, Gargatel, Tarquam, Amabaël,
Core, Tariel, Gualbarel. Ctarari.
Amatiel Gaviel.
Commissoros.
Caput signi: Spugliguel. Tubiel. Tolquaret. Altarib.
Nomen Terræ: Amadai. Festatui. Rabianira. Gerenia.
Nomen Solis: Alraym. Athemay. Abragini Commutaf.
Nomen Lunæ: Agusita. Armatas. Matasignais Affaterim.
62
I have rearranged the lists from the print editions into a single table. A much more extensive
scheme of names for the “4 times (seasons)” appears in lib. 4 of the Liber Salomonis (Sepher Raziel).
43
HEPTAMERON
De Consecrationibus, et Benedictionibus:
et primo de Circuli benectione.
Postquam rite perfectus erit Circulus, asperge eum Aqua benedicta seu Lustrali, et
dic: Asperges me Domine hyssopo, et mundabos: Lavabis me, et super Nivem dealbabor.63
Benedictio fumigiorum.
Deus Abraham, Deus Isaac, Deus Iacob, benedic huc creaturas specierum, ut vim et
virtutem odorum suorum amplient, ne hostis, nec fantasma64 in eas intrare posit, Per
dominium nostrum Iesum Christum &c.65 Deinde aspergantur aqua benedicta.
Exorcismus ignis, cui superponuntur fumigia.
Ignis quo utendum est, ad suffimigationes, sit in vase fictili seu Terreo, novo.
Exorcizatur autem hoc modo: Exorcizo te creatura Ignis, per illum, per quem factu sunt
omnia, ut statim omne fantasma eiicias a te, ut nocere non posit in aliquot.
Deinde dic, Benedic Domine Creaturam istam Ignis, et sanctifica, ut benedicta sit, in
collaudationem Nominis tui sancti: ut nullo nocumento sit gestantibus nec videntibus. Per
Dominium nostrum Iesum Christum &c.
63
Ps. LI, 7 (L, 9 by Vulgate numbering). A traditional versicle for purification by water, used in the
Ordinary of the Mass and many grimoires. Asperges does not mean “purge” in any current English
sense of that word.
64
The “Beringos Fratres” Opera version has phantasma here and in the exorcism of the fire.
65
The “&c.,” here and in the exorcism of the fire, might refer to some standard doxology. The
formula “Exorcizo te creatura <whatever>” derives from orthodox blessings of water and salt used to
make holy water in the Roman liturgy: one form concludes Per Dominum nostrum Iesum Christum,
filium tuum qui tecum vivit et regnat in unitate Spiritus Sancti, Deus per omnia sæcula sæculorum, Amen.
This would be consistent with how the speeches here are addressed.
44
SEV ELEMENTA MAGICA
De veste et Pentaculo.
Vestis sit sacerdotalis, si fieri potest, si non posit haberi, sit Linea et nitida. Deinde
lumant hoc pentaculum factum Die et hora Mercurii, crescent luna, in Charta
membrane hædi. Sed prius dicatur super illo, Missa Spiritus sancti, et aspergatur
Aqua Baptismali.66
Oratio dicenda quando induitur vestis
ANCOR: AMACOR: AMIDES: THEODONIAS: ANITOR, Per merita Angelorum tuorum

sanctorum Domine, induam vestimenta salutis ut hoc quod desidero, possim perducere ad
effectum: per te sanctissime Adonay, cuius Regnum permanent, per omnia secula
seculorum, Amen.67
66
This design, with the addition of multiple enclosing circles bearing Divine Names, was later
carried over into the Grimoire of Honorius and multiple late “Key of Solomon” versions. The “Dr.
Rudd” Lemegeton (BL Harley MS. 6483, ca. 1712), which appends significant parts of the Heptameron
to the end of the Ars Goëtia, notes of the last sentence of the instruction “This was the practice in
times of popery but Dr. Rud omitted it, saying no masse, nor using any holy water” (“Rudd” follows
this with a completely different design for the Pentacle, a pentagram with divine names in Hebrew
and Roman script in the centre and points, and small crosses at each vertex). “Mass of the Holy
Ghost” while originally referring to the Roman liturgy has other interpretations in some modern
magical traditions; see, e.g. Regardie, The Tree of Life: a Study in Magic, chapter thus titled.
67
A near-identical prayer occurs in the Key of Solomon (ed. Mathers).
45
HEPTAMERON
De modo operationis.
Sit Luna Crescens, et par, si fieri potest, et non sit combusta. Operans sit nitidus et
purus, per novem Dies, ante inceptionem operis, sit confessus & communicates.
Habeat fumigium assignatum diei, in quo facit opus, habeat item Aquam Bendictam
a sacerdote, vas fictile novum igne plenum, vestem et Pentaculum: et sint hæc
omnia debite et rite consecrate et præparata: Unus e discipulis ferat vas terrenum
igne plenum, et fumigations, alius portet librum, 68 alius vestem et Pentaculum: et
Magister ferat gladium, super quo dicta sit una Missa de Spiritu sancto, et in medio
cuius, sit scriptum hoc nomen, A G L A + & in alio latere, hoc nomen + ON +
Eundo ad locum Consecrandum, dicat semper Litanias, et Discipuli respondeant. Et
cum pervenerit ad locum, ubi vult facare Circulum, protrahat Circuli lineas, ut
supra docuimus. Et postquam perfecerit, Aspergat Circulum Aqua Benedicta,
dicens, Asperges me Domine &c.69
Magister igitur ieiunio, castitate et astinentia ab omni luxu, purificatus, triduum
totum anti Diem operationis, die ipso operationis mundis vestibus indutus, cum
Pentaculis, fumigiis et rebus ad hæc necessariis, ingredietur Circulum. Et a quatuor
Mundi partibus, invocabit Angelos qui præsunt septem Planetis, septem diebus
hebdomadis, coloribus et metallis: quorum nomina, suo loco videbis. Et, genibus
flexis invocans nominatim dictos Angelos, dicet, O (Angeli supradicti),70 estote
adiutotes meæ petitioni, et in adiutorium mihi, in meis rebus, et petitionibus.
Deinde invocabit Angelos a quatuor partibus Mundi, Aëri dominantes in die illo, in
quo facit opus seu experimentum. Et imploratis speciatim omnibus nominibus, et
spiritibus in circulo circmscriptis, dicat: O vos omnes, adiuro atque contestor, per sedem
Adonay, per Agios, o Theos, Iskyros, Athanatos, Paracletos, Alpha et ω, et per hæc tria
nomina secreta: AGLA: ON: TETRAGRAMMATON, quod hodie, debeatis adimplere quod
cupio.
His peractis legat coniurationem diei assignatam, in qua facit experimentum ut infra
dicemus. Quod si pertinaces et refractarii sint, neque obidenties se prestiterint
coniurationi diei assignatæ, neque precationibus ante factis: tunc utere sequentibus
Coniurationibus et exorcismis.
68
Possibly the Liber spirituum discussed by pseudo-Agrippa, or simply a book of conjurations.
Nothing further is said about it in the Heptameron.
69
See above, p. 44 for the asperges.
70
In the print editions, Angeli supradicti is not distinguished from the text of the speech; but it makes
more sense as an instruction to substitute the names or titles of the various angels mentioned in the
previous sentence than as something to be spoken directly.
46
SEV ELEMENTA MAGICA
Exorcismus Spirituum Aërorum. 71

Nos facti ad imaginem Dei, dotati potentia Dei, et eius facti voluntate, per potentissimum
et corroboratum nomen Dei, EL, forte et admirabile vos Exorcizamus (hic nominabit
Spiritus quos volet, cuiscunque ordinis sint) et imperamus, per eum qui dixit, et factum
est, et per omnis nomina Dei, et per nomen ADONAY: EL: ELOHIM: ELOHE: ZEBAOTH:
ELION: ESCEREHIE: IAH: TETRAGRAMMATON: SADAI: Dominus Deus, Excelsus,
exorcizamus vos, atque potenter imperamus, ut appareatis statim nobis, hic iuxta Circulum,
in pulchra forma, videlicet humana, et sine deformitate et tortuositate aliqua. Venite vos
omnes tales, quia vobis imperamus, per nomen Y et V quod Adam audivit, et locutus est &
per nomen Dei, AGLA, quod Loth audivit, et factus salvus, cum sua familia, & per nomen
IOTH, quod Iacob audivit ab Angelo secum luctante, et liberates est de manu fratris sui
Esau: et per nomen ANEPHEXETON, quod Aaron audivit, et loquens, et sapiens factus est:
et per nomen ZEBAOTH, quod Moyses nominavit, et omni flumina et Paludes, de Terra
Ægpyti, versæ fuerent in sanguine. Et per nomen ESCERCHIE ORISTON, quod nominavit,
et omnes fluvii ebullierunt Ranas, et ascenderunt in Domos Ægyptiorum, omnia
destruentes. Et per nomen ELION, quod Moyses nominvit, et fuit grando talis, qualis non
fuit ab initio Mundi: et per nomen ADONAY, quod Moyses nominavit, & fuerunt Locustæ,
et apparverunt super terram Ægyptiorum, et comederunt, quæ residua errant grandini,72 et
per nomen ALPHA et Ω, quod Daniel nominavit, et destruxit Beel, et Draconem interfecit,
et in nomina EMANUEL, quod tres pueri, Sidrach, Misach, et Abednago in Camino ignis
ardentis cantaverunt, et liberati fuerunt: et per HAGIOS73 et sedem ADONAY, et per HO
THEOS, ISKYROS, ATHANATOS, PARACLETOS, et per hæc tria secreta nomina, AGLA,
ON, TETRAGRAMMATON, adiuro, contestor, et per hæc nomina, et per alia nomina
Domini nostri Dei Omnipotentis, vivi et vera, vos qui, vestra culpa, de cœlo eiecti fuistis
usque ad infernum locum, exorcizamus, et viriliter imperamus, per Eum, qui dixit, et
factum est, cui omnes obedient Creaturæ, et per illud tremendum Dei iudicium, et per Mare
omnibus incertum, vitreum, quod est ante conspectum Divinæ Maiestatis, gradiens et
potentiale: et per quatuor Divina Animalia .T. ante sedem Divina Maiestatis gradientia, et
oculos ante et retro habentia: et per ignem ante eius Thronum circumstantem. Et per
sanctos Angelos Cœlorum .T. et per eam, quæ Ecclesia Dei nominator: et per summam
sapientiam Omnipotentis Dei, viriliter Exorcizamus, ut nobis hic ante circulum appareatis,
ad faciendam nostrum voluntatem, in omnibus, prout placuerit nobis: Per sedem Baldachiæ,
71
This derives from the Vinculum Spirituum (“Spirits’ Chain”) or Vinculum Salamonis, a proper
treatment of which is beyond the scope of a brief footnote.
72
Here the editions of the Heptameron in the later “Beringos Fratres” editions of Agrippa’s Opera add
et per nomen Schemes amathia, quod Josua vocavit, et remoratus est Sol cursum.
73
1559, 1565: “& per Agros”; 1567 “& per Agios.”
47
HEPTAMERON
et per hoc nomen PRIMEUMATON, quod Moyses nominavit, et in cavernis Abyssi fuerunt
profundati vel absorpti, Datan, Corah, et Abiron: & in virtute istius nominis Primeumaton,
tota cœli Milita compellente, maledicimus vos, privamus vos omni officio, loco, et gaudio
vestro, usque in profundum abyssi, et usque ad ultimum diem iudicii vos ponimus, et
religamus in Ignem æternum, et in stagnum ignis et sulphuris, nisi statim appareatis hic
coram nobis, ante circulum, ad faciendum voluntatem nostram in omnibus. Venite per hæc
nomina ADONAY: ZEBAOTH: ADONAY: AMIORAM. Venite, venite, imperat vobis
ADONAY SADAY, Rex Regum potentissimus, et tremendissimus: cuius vires nulla
subterfugere potest Creatura, vobis pertinacissimus fururis, nisi obedietitis, et appareatis,
ante hunc circulum, affabiles subito: tandem ruina flebilis miserabilisque et ignis in
perpetuum inextinguibilis vos manet. Venite ergo in nomine ADONAY: ZEBAOTH:
ADONAY: AMIORAM: venite, venite, quid tardatis? Festinate imperat vobis ADONAY
SADAY, Rex Regum, EL: ATY: TITEIP: AZIA: HYN: IEN: MINOSEL: ACHADAN: VAY:
VAA: EY: HAA: EYE: EXE: A: EL: EL: EL: A: HY: HAU: HAU: HAU: VA: VA: VA: VA.
Oratio ad Deum, quæ dici debet in quatuor partibus Mundi,

in Circulo.
AMORULE: TANEHA: LATISTEN: RABUR: TANEHA: LATISTEN: ESCHA: ALADIA: Alpha
et ω. LEYSTE: ORISTON: ADONAY: Clementissime Pater mi Cœlestis, Miserere mei, licet
peccatoris, clarifica, in me, hodierno die, licet in digno filio tuo, tuæ potentiæ brachium,
contra hos spiritus pertinacissimus: Ut ego, te volente, factus tuorum Divinorum operum
contemplator, possim illustrari omni sapientia, et simper glorificare, et adorare nomen tuum.
Suppliciter exoro te, et invoco, ut, tuo idicio, hi spiritus, quos invoco, convicti, et constricti,
veniant vocati, et dent vera response, de quibus eos interrogavero: dentque et deserant nobis,
ea quæ per me vel nos præcipientur eis, non noecentes alicui creaturæ, non ledentes, non
frementes, nec me sociosque meos, vel aliam creaturam ledentes, et neminem terrentes: sed
petitionibus meis, in omnibus, quæ præcipiam eis, sint obedientes.
Tunc stans in medio circuli, teneat manum prope Pentaculum, et dicat: Per
Pentaculum Salamonis advocati, dent mihi responsum verum.
Deinde dicat: BERALANENSIS: BALDACHIENSIS: PAUMACHIÆ: et Apologiæ sedes, per
Reges potestatesque magnanimas, ac principes præpotentes, Genio Liachidæ, ministri
Tartareæ sedis: Primac, hic princeps sedis Apologiæ, nona cohorte: Ego vos invoco, et
invocando vos coniuro, atque supernæ Maiestatis munitus virtute, potenter impero, per eum
qui dixit, et factum est, et cui obedient omnes creaturæ: et per hoc nomen ineffabile,
TETRAGAMMATON: h w h y: IEHOVAH, in quo est plasmatum omne sæculum, quo audito
Elementa corruunt, aër concutitur, mare retrogradatur, ignis extinguitur, Terra tremit,
omnesque exercitus Cælestium, terrestrium, et infernorum, tremunt, turbantur et corruunt:
48
SEV ELEMENTA MAGICA
quatenus cito, et sine mora, et omni occasione remota, ab universis Mundi partibus, veniatis:
et rationabiliter de omnibus quæcunque interrogavero, respondeatis vos, et veniatis pacifice,
visibiles, et affabiles: nunc, et sine mora, manifestantes quod cupimus: coniurati per nomen
æterni, vivi, et veri Dei HELIOREN: et mandata nostra perficientes, persistentes semper,
usque ad finem et intentionem meam, visibiles nobis, et affabiles, clara voce, nobis
intelligibili, et sine omni ambiguitate.
Visiones et apparitiones.
Quibus rite peractis, apparabunt infinitæ visions, et Phantasmata pulsantia Organa,

et omnis generis instrumenta Musica: idque fit a Spiritibus, ut terrore compulsi socii,
abeant e circulo: quia nihil adversus Magistrum possunt. Post hæc videbis infinitos
sagittarios, cum infinita multitudine bestiarum horribilium: quæ ita se component,
ac si vellent devorare socios. Et tamen nil timeant. Tunc sacerdos sive magister,
adhibens manum Pentaculo, dicat: Fugiat hinc iniquitas vestra, virtute vexilli Dei.
Et tunc Spiritus obedire magistro coguntur: et socii nil amplius videbunt.
Deinde exorcizator, tenes manum prope Pentaculum, dicat: Ecce Pentaculum

Salomonis, quod ante vestram adduxi præsentiam: ecce personam exorcizatoris, in medio
exorcismi, qui est optime a Deo munitus, intrepidus, providus, qui, viribus potens, vos,
exorcizando, invocavit, et vocat. Venite ergo cum festinatione, in virtute nominum istorum:
AYE: SARAYE: AYE: SARAYE: AYE: SARAYE, ne differatis venire, per nomina æterna Dei
vivi et veri ELOY: ARCHIMA: RABUR: & per virtutem Cœlestium Spirituum, Dominorum
vestrorum: et per personam exorcizatoris, coniurati, festinate te venire, et obedire præceptori
vestro, qui vocatur OCTINOMOS.
His peractis, sibilet74 in quatuor Angulis mundi. Et videbis immediate magnos

motus: et cum videtis, dicas: Quid tardatis? qui moramini? Quid facitis? Præparate vos,
et obedire Præceptori vestro, in nomine Domini Bathat, vel Vachat75 super Abrac ruens,
supervivens,76 Abeor, super Aberer.
74
One of the Opera printings has sibiles. Turner, possibly based on other references to sights and
sounds outside the Circle, rendered it “there will be hissings” (Sloane 3851: “ther wilbe a hissing”); it
makes more sense in context to read it as an instruction to the magician to whistle. The construction
of the whistle is described in the Liber Iuratus, cap. CXL.
75
“Bathat vel Vachat” is an example of the tendency for scribal glosses, queries of doubtful words and
notes on variant readings to be incorporated into the text of repreatedly hand-copied documents (cf.
“Kos, or, some say, Kosm”). Bathat got further corrupted to Bathal in some Lemegeton MSS. The
earliest known version of this line, in the Liber Iuratus (apud Hedgård) has just Bachac.
76
Thus in 1559, 1565 and 1567. The Opera printings have superveniens; the Vadian Lucidarium (p.
15), Superiruens.
49
HEPTAMERON
Tunc immediate venient, in sua forma propria. Et quando videbis eos iuxti
circulum, ostende illis Pentaculum coopertum sindone sacro, et discooperiatur, et
dicat: Ecce conclusionem77 vestram, nolite fieri inobedientes.
Et subito videbis eos in pacifica forma: et dicent tibi, Pete quid vis, quia nos sumus
parati complere omnia mandata tua, quia Dominus ad hæc nos subiugavit.
Cum autem apparuerint Spiritus, tunc dicas: Bene venetitis Spiritus, vel Reges
nobilissimi,78 quia vos vocavi per illum, cui omne genti fectitur, Cœlestium, terrestrium, et
infernorum: cuius in manu omnia Regna Regum sunt: nec est qui suæ contraries esse posit
maiestati. Quarenus constringo vos, ut hic ante Circulum visibiles, affibilies permaneatis:
tam diu, tamque constants, nec sine licentia mea recedatis, donce meam, sine fallacia aliqua
et veridice perficiatis voluntatem, per potentiæ illius virtutem, qui mari posuit terminum
suum, quem præterire non potest, et lege illius Potentiæ, non pertransit fines suos, Dei
scilicet, Altissimi, Regis, Domini, qui cuncta creavit, Amen.
Tunc iube quod vis, et fiet.79
Post hæc licentia eos sic: + In nomine Patris, Filii, et Spiritus Sancti, ite in pace ad loca
vestra: et fax fit inter nos et vos, parati sitis venire vocati.
Hæc sunt quæ Petrus de Abano

de Magicis Elementis dixit.80
77
The Vadian Lucidarium has “confusionem”; the parallel passage in the Liber Iuratus (Sloane MS.
3854, apud Hedegård), “coniuracionem.” Two of the BL MSS. of the Lemegeton, in a passage in the
Ars Goëtia deriving from this, have “conclusion” and two have “confusion.”
78
Reges nobilissimi may be a phrase to be substituted depending on the rank of the Spirits addressed.
The “Kings” are possibly the rulers of the aërial spirits for each day, Varcan Rex, Samax Rex, &c.
79
From the start of the Oratio ad Deum to here bears strong parallels to the latter part of cap.
CXXXIII of the Liber Iuratus Honorii, although that, in the known copies, lacks the welcome to the
Spirits, and there are major differences in the wordings of the prayers and conjurations.
80
While this statement might seem to mark the end of the work, the following section is quite
clearly an integral part of it, and is repeatedly referenced in the first section. It was possibly placed
here in error by the editor while rearranging a Lucidarium MS.
50
SEV ELEMENTA MAGICA
Ut autem facilius Rationes circuli, possis cognoscere, subiiciam schema unum. Sit
ita ut aliquis velit Veris tempore, prima hora Diei Dominicæ Circulum facere, is erit
eiusmodi, qui in figura sequenti conspicitur.
Figura Circula pro prima horæ Diei Dominicæ, veris tempore
51
HEPTAMERON
Superest nunc ut Hebdomadam exploremus, singulosque illius Dies, et Spiritus qui

illis præsunt: et primo de die Dominico.81
Considerationes Diei Dominicæ.

Angelus diei Dominicæ: Michaël.
Sigillum eius:
Planeta eius: !
Signum Planetæ: e
Nomen quarti Cœli: Machen.82
Angeli diei Dominicæ: Michaël, Dardiel, Huratapel
Angeli83 Aëris regnantes die Dominico: Varcan Rex.
Ministri eius: Tus, Andas, Cynabal.
Ventus cui subsunt Angeli Aëris supradicti: Boreas.
Angeli Quarti Cœli regnantes die Dominico, quos advocare oportet a quatuor mundi
Partibus:
Ad Orientem. Ad Occidentum. Ad Septentrionem. Ad Meridiem.

Samaël, Anaël, Aiel, Habudiel,
Baciel. Pabel, Aniel vel Aquiel, Machasiel,
Atel, Ustaël, Masgabriel, Charsiel,
Fabriel, Burchat, Sapiel, Uriel,
Vionatraba. Suceratos, Matuyel. Naromiel.
Capabili.
Fumigium diei Dominicæ: Sandalum rubeum.
81
Many of the names in this section appear in the Liber Iuratus Honorii (Sworn Book of Honorius), cap.
CV-CXI, CXIX-CXXII & CXXIV-CXXVI, although there are many minor and some notable
variations, e.g. Michaël and Raphaël being counterchanged. The seals of the Angels can be found in
the version of the Liber Iuratus in BL Royal MS. 17 A XLII (67vo-70ro); however (a) this MS. also
includes identifiable cribs from De Occulta Philosophia (see for example Hedegård, Liber Iuratus
Honorii, introduction pp. 16-17) and (b) the earlier extant Liber Iuratus MSS. (e.g. Sloane MSS. 313,
3854, 3885) lack the seals, suggesting the scribe copied them either from the Heptameron or a
Lucidarium MS. to fill in an omission in their source text. The Royal MS. version of the Liber Iuratus
also has the names of the seasons from the first part of the Heptameron as part of an appendix.
82
Heb. }wkm.
83
This has been slightly clumsily tabulated from the Lucidarium (e.g. p. 9-11 of the Vadian copy): the
plural form encompasses the “king” and the “ministers.” Probably.
52
SEV ELEMENTA MAGICA
Coniuratio Diei Dominicæ.
Coniuro et confirmo super vos Angeli fortes Dei, et sancti, in nomine ADONAY: EYE: EYE:
EYA: qui est ille, qui fuit, est, et erit, EYE: ABRAYE: et in nomine SADAY: CADOS: CADOS:
CADOS: alte sedentis super Cherubim et per nomen Magnum ipsius Dei fortis, et Potentis,
exaltique super omnes Cœlos, EYE: SARAYE: Plasmatoris seculorum, qui creavit Mundum,
Cœlum, Terram, Mare, et omnia quæ in eis sunt in primo Die, et sigillavit ea sancto
nomine suo PHAA: et per nomina sanctorum Angelorum, qui dominantur in quarto
Exercitu, et serviunt coram potentissimo SALAMIA,84 Angelo Magno et honorato: et per
nomen Stellæ, quæ est Sol, et per signum, et per immensum nomen Dei vivi, et per nomina
omnia prædicta, coniuro te MICHAËL, Angele Magne, qui es præpositus Diei Dominicæ: et
per nomen ADONAY, Dei Israël, qui Creavit Mundum, et quicquid in eo est, quod pro me
labores, et adimpleas omnem meam petitionem, iuxta meum velle, et votum meum, in
negotio et causa mea: (Et hic dicas causam tuam, et negotium tuum. Dic præterea
pro qua re Coniurationem hanc suscipis.)
Spiritus Aëris diei Dominicæ sunt subditi vento Boreæ. Eorum Natura est Aurum,
Gemmas, Carbunculos, Divitias, gratiam et benevolentiuam impretrare. Inimicitias
hominum dissolvere, hominibus honores tribuere, Infirmitates inferre vel auferre.
Quomodo autem compareant, dictum est libro superior de Cærimoniis Magicis. 85
84
These seven “Great Angels” cited in the conjurations of the seven days (SALAMIA, ORPHANIEL,
ACIMOY, TEGRA, PASTOR, DAGIEL, BOOËL) are not mentioned elsewhere in the Heptameron.
85
i.e., De Occulta Philosophia seu de Cæremoniis Magicis liber quartus, section Formæ familiares spiritibus
Solis (vide p. 13, supra).
53
HEPTAMERON
Considerationes Diei Lunæ.

Angelus diei Lunæ: Gabriel
Sigillum eius:
Planeta eius: "

Signum Planetæ: D
Nomen primi Cœli: Shamain.86
Angeli diei Lunæ: Gabriel, Michaël, Samaël.
Angeli87 Aëris regnantes die Lunæ: Arcan Rex.
Ministri: Bilet, Missabu, Abuzaba.
Ventus cui subsunt Angeli Aëris supradicti: Zephirus.
Angeli primi Cœli regnantes die Lunæ, quos advocare oportet a quatuor mundi Partibus:
Ad Orientem. Ad Occidentem. Ad Septentrionem. Ad Meridiem.

Gabriël, Sachiel, Mael, Curaniel,
Gabraël, Zaniel, Vuael, Dabriel,
Madiel, Habaiel, Valnum, Darquiel,
Deamiel, Bachanaël. Baliel, Hanun,
Ianael. Corabiel. Balay, Anayl,
Humastrau. Vetuël.
Fumigium diei Lunæ: Aloë.
86
Heb. \ymc.
87
In the Vadian Lucidarium, while the “King” and ministers of Sunday are called Angeli, all the others
are denominated spiritus.
54
SEV ELEMENTA MAGICA
Coniuratio Diei Lunæ.
Coniuro et confirmo super vos Angeli fortes et boni, in nomine ADONAY: ADONAY:
ADONAY: EIE: EIE: EIE: CADOS: CADOS: CADOS: ACHIM: IA: IA: Fortis IA: qui apparuit
in monte Sinai, cum glorificatione Regis ADONAY: SADAY: ZEBAOTH: ANATHAY: YA:
YA: YA: Mari nata, ABIM, IEIA, qui Maria creavit, stagna, et omnes Aquas, in secundo Die,
quasdam super cœlos, et quasdam in terra. Sigillivit Mare in alto nomine suo, et terminum,
quem sibi posuit, non præteribit: et per nomina Angelorum, qui Dominantur in primo
Exercitu, qui serviunt ORPHANIEL Angelo Magno, præcioso, et honorato: et per nomen
Stellæ, quæ est Luna: et per nominæ prædicta, super te coniuro, scilicet GABRIEL, qui es
præpositus Diei Lunæ secundo, quod pro me labores, et adimpleas omnem meam
petitionem, iuxta meum velle, et votum meum, in negotio et causa mea: (Et hic dicas
causam tuam, et negotium tuum. Dic præterea pro qua re Coniurationem hanc
suscipis.)88
Spiritus Aëris Diei Lunæ sunt subdicti Zephiro, qui ventus est Lunæ. Eorum natura
Argentum dare, Res de loco ad locum deterre, Equos veloces tribuere, Secreta
præsentia et præterita personarum, dicere. Quomodo autem compareant, vide libro
superiore.89
88
The print editions do not repeat this final section, rather reading “… pro me labores, et adimpleas &c.
ut in coniuratione diei Dominicæ,” or words to that effect, for the remaining six days. Since I don’t
have to set the whole thing up in type by hand, I just copied and pasted the repeated formula.
89
P. 15, supra.
55
HEPTAMERON
Considerationes Diei Martis.

Angelus diei Martis: Samaël.
Sigillum eius:
Planeta eius: %
Signa Planetæ: a h
Nomen quinti Cœli: Machon.90
Angeli diei Martis: Samaël, Sataël, Amabiel.
Angeli Aëris regnantes die Martis: Samax Rex.
Ministri: Carmax, Ismoli, Paffran.
Ventus cui subsunt Angeli Aëris supradicti: Subsolanus.
Angeli quinti Cœli regnantes die Martis, quos advocare oportet a quatuor mundi Partibus:

Friagne, Lana, Rahumel, Sacriel,
Guaël, Astagna, Hyniel, Ianiel,
Damaël, Lobquin, Rayel, Galdel,
Calzas, Soncas, Seraphiel, Osaël,
Arragon. Iaxel, Mathiel, Vianuel,
Isiaël, Fraciel. Zaliel
Irel.
Fumigium diei Martis: Piper.
90
Heb. }wum, sometimes transliterated Ma’on or Maghon to more clearly distinguish it from the name
of the fourth Heaven.
56
SEV ELEMENTA MAGICA
Coniuratio Diei Martis.
Coniuro et confirmo super vos, Angeli fortes et sancti, per Nomen YA: YA: YA: HE: HE:
HE: VA: HY: HY: HA: HA: VA: VA: AN: AN: AN: AIE: AIE: AIE: EL: AY: ELIBRA:
ELOIM: ELOIM, et per Nomina ipsius Alti Dei, qui facit Aquam Aridam apparere, et
vocavit Terram, et produxit Arbores et herbas de ea, et sigillavit super eam, cum precioso,
honorato, metuendo, et sancto nomine suo: et per nomen Angelorum dominantium in
quinto Exercitu, qui serviunt ACIMOY Angelo magno, forti, potenti, et honorato: et per
Nomen Stellæ, quæ est Mars: et per nomina prædicta Coniuro super te SAMAËL Angele
Magne, qui præpositus es Diei Martis, et per nomina ADONAY, Dei vivi et veri, quod pro
me labores, et adimpleas omnem meam petitionem, iuxta meum velle, et votum meum, in
negotio et causa mea: (Et hic dicas causam tuam, et negotium tuum. Dic præterea
pro qua re Coniurationem hanc suscipis.)
Spiritus Aëris Diei Martis subditi sunt Subsolano. Eorum natura est, prælia,
mortalitates, occisiones et combustions facere: et bis mille Milites dare ad tempus,
mortem, infirmitatem, aut sanitatem tribuere. Quomodo autem compareant, vide
libro superiore.91
91
P. 13, supra.
57
HEPTAMERON
Considerationes Diei Mercurii.

Angelus diei Mercurii: Raphaël.
Sigillum eius:
Planeta eius: #
Signa Planetæ: c f
Nomen secundi Cœli: Raquie.92
Angeli diei Mercurii: Raphaël, Miel, Saraphiel.
Angeli Aëris regnantes die Mercurii: Mediat vel Modiat Rex.
Ministri: Suquinos, Sallales.
Ventus cui subsunt Angeli Aëris supradicti: Africus.
Angeli secundi Cœli regnantes die Mercurii, quos advocare oportet a quatuor mundi
Partibus:

Mathlai, Ierescue, Thiel, Milliel,
Tarmiel, Mitraton. Raël, Melapa,
Baraborat. Iariahel, Babel,
Venahel, Caluël,
Velel, Uël,
Abuiori, Laquel.
Ucirnuël.
Fumigium diei Mercurii: Mastix.
92
Heb. oyqr.
58
SEV ELEMENTA MAGICA
Coniuratio Diei Mercuii.
Coniuro et confirmo super vos, Angeli fortes, sancti, et potentes, in nomine fortis,
metuendissimi, et benedicti IA: ADONAY: ELOIM: SADAY: SADAY: SADAY: EIE: EIE: EIE:
ASAMIE: ASARAIE: et in nomine ADONAY Dei Israæl, qui creavit luminaria magna, ad
distinguendum diem a nocte: et per nomen omnium Angelorum deservientium in exercitu
secundo, coruam TEGRA93 Angelo maiori, atque forti et potenti: et per nomen Stellæ, quæ
est Mercurius, et per nomen sigilli quo sigillatur a Deo fortissimo et honorato: per omnia
prædicta super te RAPHAËL, Angele magne, coniuro, qui es præpositus diei quartæ: et per
nomen sanctum, quod erat scriptum in fronte Aaron sacerdotis Altissimi Creatoris: et per
nomina Angelorum, qui in gratia salutoris confirmati sunt: et per nomen sedis Animalium,
habentium senas alas, quod pro me labores, et adimpleas omnem meam petitionem, iuxta
meum velle, et votum meum, in negotio et causa mea: (Et hic dicas causam tuam, et
negotium tuum. Dic præterea pro qua re Coniurationem hanc suscipis.)
Spiritus Aëris Diei Mercurii, subiiciuntur Africo. Eorum natura est, omnis Metalla
dare, omnia terrena, præterita, præsentia, et future revelare, iudices placare, victorias
in prælio dare, experimenta, et omnes scientias destructas, reedificare, et docere: et
corpora ex Elementis mixta, conditionaliter unum in aliud transmutare, infirmitates,
vel sanitatem dare, paupers sublimare, sublimis deprimere, Spiritum, vel Spiritus
ligare vel dissolvere, seras aperire. Tales spiritus operations aliorum habent, sed non
ex perfecta potentia, sed in virtute vel scientia. Quomodo autem compareant,
dictum est libro superiore.94
93
Misprinted Tetra in the Opera printings, and thence in Turner’s translation.
94
P. 14, supra.
59
HEPTAMERON
Considerationes Diei Iovis.

Angelus diei Iovis: Sachiel.
Sigillum eius:
Planeta eius: &

Signa Planetæ: i l
Nomen sexti Cœli: Zebul.95
Angeli diei Iovis: Sachiel, Castiel, Asasiel.
Angeli Aëris regnantes die Iovis: Suth Rex.
Ministri: Maguth, Gutriz.
Ventus cui subsunt Angeli Aëris supradicti: Auster.
Sed quoniam ultra quintum Cœlum, Angeli aëris non reperiuntur, ideo die Iovis,
dic in quatuor Mundi partibus, orationes sequentes.
Ad Orientem: O Deus magne, et excelse, et honorate, per infinita secula.
Ad Occidentem: O Deus sapiens, clare et iuste, ac Divina clementia: ego rogo te piissime
pater, quod mean petitionem, quod meum opus, et meum laborem hodie debeam complere,
et perfecte intelligere. Tu qui vivis et regnas, per infinita secula seculoru, Amen.
Ad Septentrionem: O Deus potens, fortis et sine principio.
Ad Meridiem: O Deus potens et Misericors.96
Fumigium diei Iovis: Crocus
95
Heb. lwbz.
96
These short prayers to the quarters (along with much of the scheme of this part of the Heptameron),
appear with minor variations in Lib. vi of the Liber Salomonis (Cephar Raziel).
60
SEV ELEMENTA MAGICA
Coniuratio Diei Iovis.
Coniuro et confirmo super vos, Angeli sancti, per nomen CADOS: CADOS: CADOS:
ESCHEREIE: ESCHEREIE: ESCHEREIE: HATIM: YA: fortis, firmator seculorum, CANTINE:
IAYM: IANIC: ANIC: CALBAR: SABBAC: BERIFAY: ALNAYM: et per nomen ADONAY, qui
creavit pisces et reptilian, in aquis, et aves, super faciem Terræ volantes versus cœlos due
quinto: et per nomina Angelorum servientium in sexton exercitu coram PASTOR Angelo
sancto et magno et potenti Principe: et per nomen Stellæ, quæ est Iuppiter: et per nomen
sigilli sui: et per nomen ADONAY, summi Dei, omnium Creatoris: et per nomen omnium
stellarum, et per vim, et virtutem earum: et per nomina prædicta, coniuro te Sachiel Angele
magne, qui es præpositus Diei Iovis, ut pro me labores, et adimpleas omnem meam
petitionem, iuxta meum velle, et votum meum, in negotio et causa mea: (Et hic dicas
causam tuam, et negotium tuum. Dic præterea pro qua re Coniurationem hanc
suscipis.)
Spiritus Aëris Diei Iovis, subiiciuntur Austro. Eorum natura est, mulierum amorem
conciliare, Lætos et gaudentes hominess redder, Lites pacificare, Inimicos mitigare,
sanare infirmos, sanos infirmare, adferre vel auferre damna. Quomodo autem
compareant, dictum est libro superiore.97
97
P. 12, supra.
61
HEPTAMERON
Considerationes Diei Veneris.

Angelus diei Veneris: Anaël.
Sigillum eius:
Planeta eius: $
Signa Planetæ: b g
Nomen tertii Cœli: Saguin.98
Angeli diei Veneris: Anaël, Rachiel, Sachiel.
Angeli Aëris regnantes die Veneris: Sarabotres Rex.
Ministri: Amabiel, Aba, Abalidoth, Flaëf.
Ventus cui subsunt Angeli Aëris supradicti: Zephirus.
Angeli tertii Cœli regnantes die Veneris, quos advocare oportet a quatuor mundi Partibus:

Serchiel, Turiel, Peniel, Porna,
Chedisutaniel, Coniel, Penaël, Sachiel,
Corat, Rabiel, Penæ, Chermiel,
Tamaël, Kadie, Raphaël, Samaël,
Tenaciel. Maltiel, Raniel, Santaniel,
Husaltiel. Doremiel. Famiel.
Fumigium diei Veneris: Costus.
98
Heb. \yqhc.
62
SEV ELEMENTA MAGICA
Coniuratio Diei Veneris.
Coniuro et confirmo super vos, Angeli fortes sancti, atque potentes, in nomine ON: HEY:
HEYA: IA: IE: ADONAY: SADAY: et in nomine SADAY, qui creavit quadrupedia et
Animalia reptilian, et hominess in sexto Die, et Adæ dedit potestatem super omnia
Animalia: unde benedictum fit nomen Creatoris in loco suo: et per nomina Angelorum
servientium in tertio Exercitu, coram DAGIEL Angelo magno, principe forti atque potenti:
et per nomen Stellæ, quæ est Venus: et per sigillum eius, et per nomina predicta coniuro
super te ANAËL, qui est præpositus diei Sextæ, ut pro me labores, et adimpleas omnem
meam petitionem, iuxta meum velle, et votum meum, in negotio et causa mea: (Et hic
dicas causam tuam, et negotium tuum. Dic præterea pro qua re Coniurationem
hanc suscipis.)
Spiritus Aëris Diei Veneris subiiciuntur Zephiro. Eorum natura est, dare Argentum,
hominess excitare et procliviores reddere ad luxuriam, inimicos per luxuriam
concordare, et matrimonia facere, hominese in amorem Mulierum allicere,
infirmates dare, vel auferre, et omnia quæ habent motum, facare.99
99
For their familiar forms, vide p. 14, supra.
63
HEPTAMERON
Considerationes Diei Saturni, seu Sabbati.

Angelus diei Saturni: Caßiel100
Sigillum eius:
Planeta eius: '

Signa Planetæ: j k
[Nomen septi Cœli:]101
Angeli diei Saturni: Caßiel, Machatan, Uriel.
Angeli Aëris regnantes die Saturni: Maymon Rex..
Ministri: Abumalith, Assaibi, Balidet.
Ventus cui subsunt Angeli Aëris supradicti: Africus
Fumigium diei Saturni: Sulphur
Dictum est supra, in consideration diei Iovis, quod ultra quintum Cœlum, nulli sunt
angeli Aëri dominantes: ideo utere, in quatuor Cardinibus Mundi, Orationibus iis,
quas ad id vides accommodates, die Iovis.
100
The 1559 printing has a marginal note “vel Caphriel” (some printings omit this while retaining the
citation of CAPHRIEL in the conjurations). The use of the German double-s ligature follows the
1559 printing. The Vadian Lucidarium (apud Peterson) has only Cafriel. Possibly a handwritten fr
got misread as ß, or vice versa, at some point. The Liber Iuratus (apud Hedegård) has Cafziel in some
MSS., Casziel in others.
101
Omitted in the print editions. Kabbala denudata (tom I. pars iv, Fig. XVI), deriving from Talmudic
tradition, gives the “heaven” corresponding to Saturn as twbrU (conventionally Romanized as
Araboth), but differs with the Heptameron scheme on some of the others, and numbers them in the
opposite direction. The names of the heavens also appear in the Liber Salamonis a.k.a. Sepher Raziel
(see, e.g. the English versions in BL Sloane MSS. 3826 and 3846) which appears to have been a source
for pseudo-Abano in other respects (Lib. iv gives all seven names; lib. vi omits that for the seventh or
highest).
Planet Kabbala Denudata Sloane MS. 3846 Heptameron

' 1. twbru ’Arabot Araboc 7. [none given]
& 2. }wkm Makon Zebal 6. Zebul.
% 3. }wum Ma’on Maon 5. Machon.
! 4. lwbz Zebul Mahum 4. Machen.
$ 5. \yqjc Sheḥakim Saaquyn 3. Saguin.
# 6. uyqr Raḳi’a Raquia 2. Raquie.
" 7. }wlyv Velon Samayn 1. Shamain.
(Kabbala Denudata does not directly refer the Heavens to the Planets: fig. xvi (R) refers the Planets to
the Sephiroth from Gedulah / Chesed to Malkuth, and xvi (S) ascribes the Heavens to the same.)
The scribe of Bodleian MS. Rawlinson D. 253 (17th cent.), in a table apparently adapted from the
Heptameron (pp. 76-77; it has the same double reading for the angel of Saturday), wrote in Araboc.
64
SEV ELEMENTA MAGICA
Coniuratio Diei Saturni.
Coniuro et confirmo super vos, CAPHRIEL vel CASSIEL, MACHATORI,102 et SERAQUIEL103

Angeli fortes et potentes, et per nomen ADONAY: ADONAY: EIE: EIE: EIE: ACIM: ACIM:
ACIM: CADOS: CADOS: INA vel IMA:104 IMA: SADAY:105 IA: SAR: Domina formatoris
seculorum, qui in septimo Die quievit, et per illum, qui in beneplacito suo, filiis Israël, in
hereditatem observandum dedit, ut eum firmited custodirent et sanctificarent, ad habendum
inde bonam, in alio secula remunerationem: et per nomina Angelorum servientium in
Exercitu septimo BOOËL Angelo Magno et potenti principi: et per nomen Stellæ, quæ est
Saturnus: et per sanctum sigillum eius: et per nomina prædicta, Coniuro super te
CAPHRIEL, qui præpositus es diei septimæ, quæ est dies Sabbati, quod pro me labores, et
adimpleas omnem meam petitionem, iuxta meum velle, et votum meum, in negotio et causa
mea: (Et hic dicas causam tuam, et negotium tuum. Dic præterea pro qua re
Coniurationem hanc suscipis.)
Spiritus Aëris Diei Saturni, subiiciuntur vento Africo. Eorum natura est, seminare
discordias, odia, et malas cogitations: plumbum, ad libitum dare, quemlibet
interficere, et quodlibet membrum mutilare. Quomodo autem compareant,
superior libro dictum est.106
***
102
Possibly an error for MACHATAN, one of the angels of Saturday associated with Cassiel.
103
This angel is mentioned nowhere else in the Heptameron.
104
Probably another case of a gloss, query of a doubtful MS. reading, &c., being incorporated into
the text; but the emphatic double or trebling of names in these conjurations suggests it should just be
IMA. The Vadian Lucidarium rather has YMA, three times.
105
The 1559 edition has Saclay; I here follow the 1565 and 1567 editions. It’s also pretty clearly
Saday in the Vadian Lucidarium.
106
P. 12, supra.
65
HEPTAMERON
De Angelis Horarum, secundum dierum rationem Tabula.

Horæ diei. Dies ! Dies " Dies % Dies # Dies & Dies $ Dies '
1. Yayn. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel.
2. Ianor. Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel.
3. Nasnia. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël.
4. Salla. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel. Michaël.
5. Sadelali. Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël.
6. Thamur. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël.
7. Ourer. Samaël. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel.
8. Tanic. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel.
9. Neron. Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel.
10. Iayon. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël.
11. Abai. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel. Michaël.
12. Natalon Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël.
Horæ noctis. Dies ! Dies " Dies % Dies # Dies & Dies $ Dies '
1. Beron. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël.
2. Baroli. Samaël. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel.
3. Thanu. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel.
4. Athir. Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel.
5. Mathon. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël.
6. Rana. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel. Michaël.
7. Netos. Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël.
8. Tafrac. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël.
9. Saffur. Samaël. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel.
10. Aglo. Michaël. Gabriel. Samaël. Raphaël. Sachiel. Anaël. Caßiel.
11. Calerva Anaël. Caßiel. Michaël. Gabriel. Samaël. Raphaël. Sachiel.
12. Salam. Raphaël. Sachiel. Anaël. Caßiel. Michaël. Gabriel. Samaël.
Illud autem obiter notandum, primam horam Diei, ubilibet gentium, & quocunque
tempore, assignati soli orienti, ubi primum apparet in Orisonte orientes. Primam
autem horam noctis, esse dicimam tertiam a prima hora diei. Sed de hic hactenus.
Elementorum Magicorum
Petri de Abano,
Finis.
***
66
Transcriber’s note.
Latin text of the Fourth Book was taken in the first instance from Agrippa, Opera, vol. I as
reprinted Hildesheim: Georg Olms Verlag, 1970 (with new introduction by Richard Popkin;
there were at least four two-volume editions of Agrippa’s Opera; the place and publisher are
believed false and the widely quoted date of “ca. 1600” is now regarded as two decades too late
for the first of these, which was the basis for the 1970 facsimile). Later checked against page
images from Internet Archive of an edition of the Fourth Book bearing the imprint “Marburg,
1559” (the earliest of which I am aware). Section headings in square brackets are an
interpolation by me: neither the 1559 printing or any of the editions of Agrippa’s Opera I have
seen had any, except on the section of forms familiar to the spirits of the planets.
The Latin text of the Heptameron was taken primarily from the aforementioned page
images of the 1559 edition of the Fourth Book, with a few corrections and restoration of
dropped initial ‘H’s in words of Greek etymology (including the title of the work itself).
Figures taken (and cleaned up / retouched in a few places) from the same scans.
While I did some cross-checking between various print editions (7 all told, not counting
translations), this was only on a few specific points; this edition is in no sense a critical text.
I have made no attempt to reproduce pagination, layout or style of any print edition.
Various conventional Latin abbreviations used in the 1559 and Opera printings (e.g. a tilde
above a letter to indicate an ‘m’ or ‘n’ to follow, “q;” for “que” at the end of a word, &c.), as
well as long ‘s’s, are not here employed. I have used ‘v’ for consonantal ‘u’ throughout, but
probably missed a few. I have also preferred the orthography “character” from the Opera
printings to “caracter” in the 1559 edition.
In both works, the text appears to switch between second and third person almost at
random when talking about the operator in the rituals described, sometimes in the middle of a
single sentence. This has been allowed to stand.
In the conjurations &c., I have used italics to distinguish speeches from directions, and
small caps to indicate divine, angelic or barbarous names. I have refrained from doing a
Mathers on Romanised Hebrew names but have generally retained the orthography from the
1559 printing.
In the print editions, the table of the Angels of the hours of the day and night was given as
an extended list in two or four columns over several pages, the names of the hours repeated for
each day (further, the 1559 edition omitted the list for Tuesday and incorrectly had Dies Martis
at the head of the list for Thursday). It has been reduced to a single table for ease of reference,
using planetary symbols rather than writing the names of the days out at length.
All footnotes are mine.
T.S.
Leeds, England
May 2021.
67
TESTIMONIA IN LIBRO QVARTO
J. Wier, De præstigiis dæmonum et incantionibus ac veneficiis (lib. II cap v):107
“Optimo iure his annumeretur abominabilis libellous nuper in lucem ab
impio homine emissus, tributusque Henrico Cornelio Agrippæ, meo olim
hospiti & præceptori honorando, circiter annos vigintiseptem iam mortuo, ut
hinc falso eius minibus iam inscribi sperem, sub titulo quarti libri de Occultæ
philosophia, seu de cerimoniis magicis: qui insuper clavus librorum trium de
occulta philosophia, omniumque magicarum operationum iactatur. Sed
Parturiunt montes, generator ridiculus mus: meræ sunt nugæ & scopæ dissolutæ,
ut nihil ex eo certi constituere queas, etiamsi huius vanitatis studiosissimus
singular quo iubet author ordine, industrie prosequaris, incohesque ex figura
mundi, collectis literis ab ortu corporis planet secundum succession signorum
per singulos gradus, atque ex singulis gradibus ab ipso planeta aspectis, facta
proiectione a gradu ascendentis, ut ille proponit, & fusius nugaciusque docet.
Idem dictum volo de tabulis, per quæ malorum spirituum nomina extra-
huntur; & de calculation quam Ægyptiis literis tradidisse Trismegistus
dicitur, qui etiam omnium primus extitisse fertur, qui de nominibus
spirituum eliciendis tractarit. Fabrica quoque exquisite in hoc libello
subsequitur de characteribus bonorum & malorum spirituum: quos tamen ita
effictos esse ad deceptionem, nec iis quicquam inesse virium, quilibet sanæ
mentis haud difficulter iudicabit. Acedit & tabula, per quam figuræ quædam
malorum spirituum familiars, & imagines inveniuntur, sub quarum forma
invocantibus occurrere & comparere illi solent: item formæ familiars
spiritibus Saturni, Iovis, Martis, Solis, Veneris, Mercurii, Lunæ. Pentacula
describuntur quoque tanquam figura quædam sacra a malis eventibus nos
præservantia, & ad malorum dæmonum constrictionem, & exterminationem
adiuvantia: malos etiam spiritibus allicientia, nobisque conciliantia, quæ ex
characteribus, picturis, nominibus bonorum spirituum varie componuntur,
quibus abominabilis, imo blasphemus sacræ scripturæ adhibetur abusus.
Inter reliquas preces, rogatur etiam malus spiritus ad cogendos hominess,
cuius nomen similiter inseritur: sitque hoc, si ad malum tendit operatio, ut ad
vindictam, pœnam vel destructionem. Præterea si quis versiculus in Psalmis,
vel aliqua parte literarum sacrarum, desiderio nostro congruous habetur, ille
orationibus immiscetur: & post orationem ad Deum, quandoque oratio
convertitur ad exequutorem illum, qui minister in præcedenti oratio ne
optatur, sive unus sit, sive plurees: sive angelus, vel stella, vel anima, vel ex
Heroum numero aliquis.
“Subsequuntur & varie consecrations rerum aliarum, tum libri, per quem
malorum dæmonum ministerio plurimum quidam utuntur, cui spiritus
107
Not in 1st ed. (1563), pp. 124-7 2nd ed. (1564), pp. 141-145 3rd ed. (1566), pp. 147-149 4th ed.
(1568), col. 161-164 5th ed. (1577), col. 162-165 6th ed. (1583).
68
inscripti proclivem obedientiam sacro quodam suo iuramento voverunt. Hic
post consecrationem conservatur religiose, ne extra institum aperiatur. Fumi
certe, & anicularum deliramenta. Idem sentiendum de invocation bonorum
spirituum ibi descript, ubi post deliria multa, recitatur genibus flexis Psalmus,
Beati immaculate in via, cum divinis & angelicis nominibus: eoque finite
surgit actor, & incipit ab Oriente in Occidentum conintuo vortice infra
consecratum circulum circuire, donec vertigine correptus humi in circulo
procumbat, ubi quiescens statim in extasin rapitur, in qua is se prodit qui
cuncta annunciabit. Sic & oracular per insomnia redduntur, si post alia ex
præscripto administrate, lectum ingrediatur actor cogitate illi rei inhærente,
quam cognoscere desiderat, eoque indormiat modo. Hisce somniis haud
dubie insinuate se diabolus, quando res imaginationi cogitationique tam
valide impress adhuc in organis imaginationi inservientibus hærent. Quæ
etiam in mali spiritus invocation requirantur, eadem religion prosequitur.
Ubi adhibentur quoque consecratæ res, necessariæ tam ad defensionem
invocantis & sociorum eius, quam etiam ad vincula & constrictionem spiri-
tuum: quales sunt sacræ chartæ, laminæ, picturæ, pentacula, gladii, sceptra,
vestes, ex materia & colore convenient. Apponuntur & sedilia pro spiri-
tibus, qui quoque invocati ad potum & esum invitantur.
“Inde pestilentissimus subiungitur libellous, Heptameron inscriptus, sive
elementa Magica Petri de Abano: quem, ut reliquos id genus omnes, inter
lectionus reiectæ libros, Vulcano cum primis consecrare docet. In eo circulus
& eius composition describitur, item nomina horarum & angelorum quatuor
anni temporum nomenclaturæ: consecrations quoque & benedictions circuli
ac suffumigiorum, exorcismus ignis cui superponuntur fumigia, vestis &
pentaculum factum die & hora Mercurii, crescent luna, in charta, membrane
scilicet hœdi, ubi prius super illo dicta fuerit missa Spiritus sancti, & aspersa
baptismatis aqua. Succedit modis operationis, exorcismus sprituum aëre-
orum impius, oratio ad Deum blasphema, in quatuor mundi partibus reci-
tanda in circulo, deinde visions & apparitions virtute exorcismi excitatæ, cum
invocationes horrenda exorcistæ: nomina item angolorum absurda diei
Dominici, & eius coniuratio, ut & singulorum totius septimanæ dierum.”
A.E. Waite, Book of Ceremonial Magic (pp. 77-8):
“It is a matter now almost of general knowledge that a Fourth Book of Occult
Philosophy is attributed to Cornelius Agrippa, and that it is rejected as
spurious. The authenticity of the famous three books has never been
questioned and is indeed beyond challenge; the fourth is perhaps less
interesting from the nature of its contents than from this question of its
authorship. It is, at the same time, a much more skilful performance than the
common run of magical impostures; it connects with and rises out of the
genuine work in a very curious manner; and, having regard to the special
69
magical complexion of the latter, there might seem no inherent reason
why it should not have been the production of Agrippa. […] It is to a
considerable extent a rechauffé of various portions of the three undisputed
books, and, even in the days of Agrippa, it is not likely that any author would
have so liberally reproduced himself. […] Though not the work of Agrippa,
it was evidently produced in immediate proximity to his period.
“The book itself, which is quite informally written, falls into several
divisions. There is, firstly, an elaborate treatise on the method of extracting
the names of the good and evil spirits referred to the seven planets. This is a
further development of a subject treated at some length in the third book of
Occult Philosophy. The method is of no importance to our inquiry, but those
who have sought to unravel it confess that they have been baffled. I ask leave
to assure my readers that I have not emulated their zeal by seeking to follow in
their footsteps, and, so far as I am concerned, the method therefore resides in
the bosom of its proper mystery. Possibly Agrippa and his successor were
only fooling their readers, and did not disclose the secret. The treatise on
Names is followed by one upon Characters and, depending as it does from the
first, this is also not readily intelligible. I have left it to those whom it may
concern. Thereafter comes a formal tabulation of all the known shapes
familiar to the spirits of the planets, followed by a disquisition upon Pentacles
and Sigils, another upon the consecration of instruments used in magical
ceremonies, as also of fire, water and so forth. The work concludes with
methods for the invocation of good and evil spirits and a short process in
Necromancy.”
D. P. Walker, Spiritual and Demonic Magic &c. IV.I.1, section on Agrippa (p. 96):
“… the spurious 4th Book of the De Occ. Phil., where the magic is
evidently black, was sometimes later believed to be by Agrippa, in spite of
Wier’s well-founded denials,108 which also did not prevent belief in the
sinister stories about Agrippa’s black dog.”109
E. M. Butler, Ritual Magic, (pp. 155-157):
“This famous forgery, almost two-thirds of which consists of direct
borrowings from Agrippa’s Third Book, added to the matter in that
volume the description of the appearance and characteristics of the spirits
of Saturn, Jupiter, Mars, the Sun, Venus, Mercury and the Moon (in that
order), and also very valuable information about the construction of the
Liber Spirituum and the way to use it […]110
108
Walker here cites the passage from De Præstigiis Dæmonum quoted above.
109
See De Præstigiis (5th and 6th ed.), immediately after the passage quoted above.
110
Butler’s translation (from a 17th-century German edition of the Fourth Book, via Scheible’s Das
Kloster) of the instruction concerning the Liber Spirituum is here omitted.
70
“This description of the Liber Spirituum was further enhanced by the
communication of two alternative methods for summoning the spirits and
forcing them to take the oath of allegiance. They are indicated in general
terms, advocating the routine to be followed, but descending to no
particular instructions. The texts of the invocations and of the oath to be
sworn are not given; there is no reproduction of the circle, let alone of the
portraits of the spirits; the names, characters, offices, hours and days are
also not mentioned. It is, in fact, a commentary on such Books, but
would be useless without one.111 Nevertheless, in the attractive, lucid and
nonchalant style of the real Agrippa, the author of this manual made these
and the other magical ceremonies he described (white, black, elemental
and necromantic) sound both simple and rewarding. A revised version of
the Heptameron ascribed to Peter of Abano (the title is said to have
suggested Boccaccio’s) attempted to add to the practical value of ‘Agrippa’
by giving invocations for the spirits of the air, taken from the Key of
Solomon, and conceived of as evil. The greater part of this manual,
however, was devoted to the angels of the seven days […] with diagrams
of circles, hieroglyphic characters, prayers and invocations, as well as those
fool-proof lists of the angels governing every hour of every day and night
in the week to be found in the Key of Solomon. To judge by the
questionable nature of the boons to be obtained from these spirits, they
were angels in name only,112 which probably accounts for the great
popularity of the Heptameron.
“It achieved an international reputation, was translated into many
European languages, among them German, and was duly plundered by
the ritual-writers of that country. One is perpetually meeting traces of it
in the literature […]”
Thomas Willard, “How Magical was Renasissance Magic?”
“Although Agrippa made his contempt of demonic magic abundantly clear,
calling it ‘Abominable, and wholly Condemn’d by the Decress of all
Lawgivers,’ there were many who suspected him of secretly practising it or
who wanted his imprimatur for their own practices. A ‘fourth book of
occult philosophy’ was printed under his name in Marburg in 1559, twenty-
four years after Agrippa’s death. The book shows good familiarity with the
three books that Agrippa did write, but draws extensively from medieval
grimoires. […]
111
Rather, it is an instruction in preparing such books.
112
The ‘questionable boons’ are obtained from the ‘Aërial spirits’ who are explicitly stated to be
‘fallen’: vos qui vestra culpa de coelis eiecti fuistis usque ad infernum locum; the seven presiding Angels
and their immediate subordinates are conceived of as being set over the aërial spirits: they are
invoked to beat up on the latter until they do what you want them to.
71
“A similar posthumous fate befell Agrippa’s younger contemporary,
Theophrastus Bombastus, who called himself Paracelsus […] a book of
talismanic magic,113 attributed to Paracelsus, was published posthumously.
“There are stylistic similarities in the spurious books of ceremonial magic,
attributed to Agrippa and Paracelsus. Both were written in Latin and pub-
lished within the same decade, and both have similarities to the anonymous
Arbatel, published in Latin at the same time and included in the Basel reprint
of Agrippa’s ‘fourth book.’114 I think the grimoires attributed to Agrippa
and Paracelsus may have been written by the same person: the French
naturalist Jacques Gohory (d. 1576) who wrote under the pseudonym Leo
Suavius.” 115
Stephen Skinner, “Introduction” to a 1978 facsimile of the 1655 Turner translation:
“It is amazing how often it is said that The Fourth Book of Occult Philosophy
is spurious. This is repeated by one ‘authority’ after another, obviously
without any reference to the text itself. For this volume is not so much a
single book as a collection of six treatises on various aspects of practical
magic and divination. A glance at the table of contents will confirm that
only the first two treatises actually claim to be by Henry Cornelius
Agrippa.”116
113
[Pseudo-]Paracelsus, Archidoxis Magica. English translation by Robert Turner as On the Supreme
Mysteries of Nature, London, 1656.
114
The Arbatel (De magia veterum) postdates the Liber Quartus by 15 years or so: the “Basel reprint”
mentioned by Willard would appear to be the first “per Beringos fratres” edition of Agrippa’s Opera in
duos tomos. See Bibliography.
115
For Gohory, see also Walker, Spiritual and Demonic Magic, IV.I.1, pp. 96 sqq.
116
Since Skinner cites no sources, it is unclear who the “authorities” in shudder quotes with whom
he is apparently disagreeing were, but those here quoted were clearly talking about the single tract
De occulta philosophia seu de ceremoniis magicis liber quartus, not the translated “collection of six
treatises” printed as Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of Geomancy &c. &c.
&c., and Wier, Waite, Butler and Willard at least do show acquaintance with the text itself. The
Liber quartus was being described in print as “spurious” for 90 years or so before that collection was
published, even on the title pages or contents lists of volumes which included it. Waite (loc cit.),
while giving weight to Wier’s denial of Agrippa’s authorship and also observing “its rejection by
later writers simply follows the lead of Wierius, and is therefore of no moment” provided additional
reasons (which Skinner did not address) for deeming it “spurious.”
Probably Skinner doesn’t care: his books (with a couple of possible, and more recent, exceptions)
are pitched more at practicing magicians than at academics stuying the history and philosophy of
magic, at which point “who wrote this and when?” or “what ideas influenced the author of this text,
and what was the subsequent influence of this text?” are far less important questions than “can I use
this and get results?” (compare Crowley, Liber LXI [talking about the Golden Dawn “Cipher
Manuscripts”] “the genuineness of the claim matters no whit, such literature being judged by itself,
not by its reputed sources”), although in this case it might have been better to ignore or dismiss the
supposedly irrelevant questions rather than muddy the waters with vague sneering attacks.
72
Bibliography
Printed editions of the texts in Latin and English translation:

Henrici Cornelii Agrippæ liber quartus de occulta philosophia, seu de Cerimoniis Magicis. Cui
accesserunt, Elementa Magica Petri de Abano, Philosophi. Marburg: s.n. [Andrea Koble],
1559.
— Re-set reprint of the above, same full title, s.l. [Basel]: s.n. [Peter Perna], 1565. Some minor
textual variations, corrections, &c.
— Re-set reprint of the above, same full title (barring a couple of commas), s.l. [Köln]: s.n.
[Johann Birkmann], 1567.
Henrici Cor. Agrippae ab Netthesheym, De Occulta Philosopis Lib. III, item Spurius Liber de
Cæremoniis Magicis qui Quartus Agrippæ habetur, Quibus accesserunt Heptameron Petri de
Abano &c. &c. &c. “Lyon” [Basel]: “per Beringos fratres” [Peter Perna], n.d. [1567]. Besides
the Fourth Book and Heptameron this contained five tracts on magic and divination.
Henrici Cornelii Agrippae ab Netteshym &c. &c. &c. Opera […] in duos tomos concinne digesta &c.
&c. &c. At least four different editions exist, with variations of the full title, bearing on
the title page the fake imprint “Lugduni, per Beringos fratres”; most have no date.117 The
earliest [Basel: Thomas Guerin, 1578] had a facsimile reprint Hildesheim: Georg Olms,
1970. Contents and pagination vary, but in all I have seen, tom. I follows De occulta
philosophia libri tres with Geomantica disciplina lectura, credibly written by Agrippa, the
Liber Quartus, the Heptameron, and several other short texts on magic and divination; see
“On the Supplements to Agrippa,” infra.
Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of Geomancy, Magical Elements of
Peter de Abano, &c. &c. &c., Translated into English by Robert Turner, Φιλομαθης. London:
Printed by J.C. for John Harrison, 1655. Includes English translations of the Fourth Book
and Heptameron (in the latter, most of the conjurations are left in Latin).118
— Facsimile reprint of the above, with an introduction by Stephen Skinner; London: Askin,
1978.
Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of Geomancie, Magical Elements of
Peter de Abano &c. &c. &c., translated into English by Robert Turner, Philo-Med. London:
Printed by J.C. for Tho. Rooks, 1665. A reprint of the 1655 edition, expanded by the
addition of English translations of the conjurations in the Heptameron.
117
One printing (probably issued by Lazarus Zetzner) is dated 1600; another (probably the one used
by Turner) bears a printer’s device that was used on works issued around that time by Cornelius
Sutorius (to use the Latinised form) of Oberursel (near Frankfurt).
118
Turner’s source was almost certainly one of the “Beringos fratres” editions of the Opera, but not
the one reprinted by Olms: (a) that edition lacks the Ars Notoria, which in the others immediately
follows Arbatel de Magia Veterum (the last tract in Turner’s collection) and was translated by Turner
shortly after his work on the other texts and (b) Turner’s Heptameron includes a citation in one of the
conjurations which is not in the 1578 edition but does appear in the others.
73
BIBLIOGRAPHY
Henry Cornelius Agrippa’s Fourth Book of Occult Philosphy and Geomancy, Magical Elements of
Peter de Abano &c. &c. &c. First Translated into English by Robert Turner, Philomathées, 1555
[sic], and reprinted with great Improvements. Sine loco, 1783. Includes translations of the
Latin conjurations in the Heptameron, not identical in those with Turner (1665).
The Magus, or Celestial Intelligencer, by Francis Barret. London: Lackington, Allen & co, 1801.
Includes the bulk of the Fourth Book and Heptameron in English deriving from the 1783
reprint (the English conjurations match that rather than Turner (1665)), retitled, slightly
rearranged (e.g. the descriptions of the forms of the spirits of the planets from pseudo-
Agrippa are shuffled into the considerations of the seven days) and with some omissions,
garblings and senseless changes.
Henry Cornelius Agrippa his Fourth Book of Occult Philosophy &c. &c. &c. Edited, with
Introduction and Commentary by Stephen Skinner. Berwick, Maine: Ibis Press / Nicholas
Hays, 2005. A re-set of Turner’s translation with some footnotes and a new introduction
by Skinner, and translations of the conjurations in the Heptameron apparently deriving
from the 1783 reprint.
The Fourth Book of Occult Philosophy: the Companion to the Three Books of Occult Philosophy
written by Henry Cornelius Agrippa of Nettesheim. Translated by Robert Turner, Edited and
Annotated by Donald Tyson. Woodbury, MN: Llewellyn, 2009. A re-set of Turner’s
translation with extensive notes / commentaries on the six tracts, issued as a companion
volume to Tyson’s own edition of the Three Books.
The Grimoire of Arthur Gauntlet. London: Avalonia, 2011. Includes a typeset (transcribed and
edited by David Rankine) of a 17th-century English translation of the Heptameron and
Liber Quartus (independent of Turner’s) that survives in BL Sloane MS. 3851.
De Occvlta Philosophia: The Fourth Book. Obernkirchen: Black Letter Press, 2021 (advertised
as in press at time of last revision). A new translation by Paul Summers Young of Liber
Quartus based on the 1565 printing, to which is added a selection of chapters from De
Incertitudine et Vanitate Scientarum expanded from the eight that were originally appended
to De Occulta Philosophia.
Elucidation of Necromancy: Lucidarium Artis Nigromantiæ attributed to Peter of Abano, including a
new translation of his Heptameron, or Elements of Magic, with text, translation and commentary
by Joseph H. Peterson. Berwick, Maine: Ibis Press / Nicholas Hays, 2021 (advertised as
forthcoming at the time of last revision). The bulk of this work comprises transcriptions
and translations from three manuscripts independent of the 1559 publication which
contain most of the matter in the Heptameron, arranged differently and including some
information on praxis omitted in the printed versions.
74
BIBLIOGRAPHY
Other relevant works:

Agrippa von Nettesheim, Heinrich Cornelius: De Occulta Philosophia libri tres. Sine loco
[Köln], 1533; reprinted, Lyon: Godefroy & Marcello Beringen, 1550;119 reprint with
additions, “Lyon: Beringen brothers,” no date (see previous section); critical Latin edition
(ed. V. Perrone Compagni) Leiden: E.J. Brill (Studies in the History of Christian
Tradition), 1992, reprinted 2012.
— Three Books of Occult Philosophy. English translation by ‘J.F.’120 of De Occulta Philosophia;
London: Printed by R.W. for Gregory Moule, 1651. Facsimile reprint, London:
Chthonios, 1986; re-set reprint with notes and additional material (ed. Donald Tyson),
St. Paul, Minnesota: Llewellyn, 1993.
Briggs, Katherine M.: “Some Seventeenth-Century Books of Magic.” In Folklore, vol. 64, no.
4 (December 1953). Includes a ritual analogous to pseudo-Agrippa’s invocation of spirits
of the middle / terrestrial order, from a manuscript in the Bodleian Library, and discusses
various antecedents.
Butler, E.M.: Ritual Magic. Cambridge: Cambridge University Press, 1949. Reprinted Stroud:
Sutton, 1998.
Gilly, Carlos: “ARBATEL De magia veterum. Il primo prontuario di magia bianca in
Germania.” In Gilly & van Heertum (ed.), Magia, alchimia, scienza dal ’400 al ’700:
l’influsso di Ermete Trismegisto. Firenze: Centro Di, 2002. Mainly, as per the title, a study
of De Magia Veterum, but touches on bibliographical questions around the editions of
Agrippa’s Opera. As my knowledge of Italian is basically nil, I have relied on Peterson’s
citations in his online edition of the Heptameron (q.v. infra).
Hedegård, Gösta (ed.): Liber Iuratus Honorii: A Critical Edition of the Latin Version of the Sworn
Book of Honorius. Stockholm: Almqvist & Wiksell, 2002. Introduction is in English.
Elements of the Heptameron including several of the angel and spirit names and a chunk
of the ritual procedure in the first part appear to derive from this work.
Kieckhefer, Richard: Forbidden Rites: a Necromancer’s Manual of the Fifteenth Century. Stroud:
Sutton, 1997; Pennsylvania State University Press, 1998 (Magic in History series).
Includes a typeset of the “Munich Manual of Demonic Magic” (Bayerische Staats-
bibliothek MS. Clm 849), a 15th-century magical miscellany which contains angel seals
and conjurations similar to those in the Heptameron, including a version of the Vinculum
spirituum, the protype for the “Exorcism of the Spirits of the Air.”
Klaassen, Frank (ed.): Making Magic in Elizabethan England: Two Early Modern Vernacular
Books of Magic. Pennsylvania State University Press, 2019 (Magic in History series).
Includes a typeset of BL Harley MS. 2267, a magical MS. in English from 1600 which
draws heavily on the Fourth Book and Heptameron.
119
Lugduni: Apud Godefridum, & Marcellum, Beringos, fratres. An article in the Journal of the Warburg
and Courtald Institute, vol. 42, states this one “probably did come from the Beringen press”; it is dated
and, unlike the other “Beringen” printings of Agrippa, has the printers’ full names.
120
Variously taken to stand for “John French” or “James Freake.”
75
BIBLIOGRAPHY
de Laat, Sanne: “Liber Salamonis: A parallel edition with introduction and appendices.” MA
thesis, submitted 31.07.2018. Radboud University, Nijmegen; web-published at
theses.ubn.ru.nl/bitstream/handle/123456789/5983/Laat%2C_S.P.A.M._de_1.
pdf?sequence=1 (retrieved May 2021). Includes a typeset of two variant English
versions of the Liber Salamonis (Sepher Raziel) from BL Sloane MSS. 3826 and 3846.
Mathers, S. L. “MacGregor” (ed. / trans.): The Key of Solomon the King (Clavicula Salomonis),
translated and edited from ancient MSS. in the British Museum. London: George Redway,
1889. Many reprints. Despite its flaws, this remains the most accessible English edition
of this classic work on magical praxis.
Peterson, Joseph (ed. / trans.): Arbatel: Concerning the Magic of the Ancients. Lake Worth, FL:
Ibis Press, 2009.
— (ed.): Heptameron with parallel Latin & English (from Turner’s translation) text and notes,
web-published esotericarchives.com/solomon/heptamer.htm (last updated March
2021; retrieved April 2021). The apparatus and sources cited therein are the origin of
much of the bibliographical information in the present volume.
— (ed.): Lemegeton Clavicula Salamonis: the Lesser Key of Solomon. York Beach, Maine:
Weiser, 2001. A 17th-century English compilation of magical texts attributed to
Solomon; the first, the Ars Goëtia, includes extensive borrowings from the Heptameron in
the conjurations. The fourth, Ars Almadel, describes the “Almadel of Solomon”
mentioned by pseudo-Agrippa. This is the only thing resembling a printed critical
edition of this collection in English of which I am aware.
— (ed. / trans.): Ludicarium Magistri Petri de Abbano in arte Magica. Web-published at
esotericarchives.com/solomon/Lucidarium.pdf (last updated Feb. 2021, retrieved
April 2021). Transcription with introduction and notes of a MS. in the Vadian collection
at St. Gallen, Switzerland (Vad. Slg. MS. 334), containing most of the contents of the
Heptameron, arranged differently, and including details on praxis omitted in the printed
texts. Included in Peterson’s forthcoming Elucidation of Necromancy.
Turner, Robert, et al.: Elizabethan Magic: The Art and the Magus. Shaftesbury: Element Books,
1989. Includes a study by Robin E. Cousins of the 17th-century Robert Turner.
Véronèse, Julien: “Pietro d’Abano magician à la Renaissance: le cas de l’Elucidarius magice (ou
Lucidarium artis nigromantice.” In Boudet, Collard & Weill-Parot (ed.), Médecine,
astrologie et magie entre Moyen Âge et Renaissance: autour de Pietro d’Abano. Florence:
SISMEL—Edizioni del Galluzzo, 2013. Includes a transcription of the Elucidarius magice
from Vatican MS. Reg. Lat. 1115 (fol. 97-112). [I have only seen an abstract and review
of this study.]
Waite, Arthur Edward: The Book of Black Magic and of Pacts. London: Privately printed,
1898. Reprinted with new prefatory material and some corrections as The Book of Cere-
monial Magic, London: William Rider, 1911, many reprints.
Walker, Daniel Pickering: Spiritual and Demonic Magic from Ficino to Campenella. London:
Warburg Institute, 1958. Reprinted Stroud: Sutton and Pennsylvania State University
Press (Magic in History series) 2000, 2003.
76
BIBLIOGRAPHY
Willard, Thomas: “How Magical was Renaissance Magic?” In Classen, Albrecht (ed.): Magic
and Magicians in the Middle Ages and the Early Modern Time. Berlin & Boston: De
Gruyter, 2017.
Zambelli, Paulo: White Magic, Black Magic in the European Renaissance. Leiden: Brill, 2007.
Includes as an appendix a typeset of “Trithemius’ Bibliography for Necromancers” from
his Antipalus maleficiorum (1508, but not printed until 1605) a list of magical works
which were circulating in MS. at the time, which cites the Elucidarium Necromantiæ
attributed to Pietro d’Abano, an earlier version of the text printed as the Heptameron.
77
On the Supplements to Agrippa.
Heinrich Cornelius Agrippa von Nettesheim’s famous De Occulta Philosophia libri

tres had several posthumous reprints in the latter part of the sixteenth century, and
formed a bit over half the page count of the first tome of a two-volume edition of
the writer’s collected works that went through at least four editions. 121 These
supplemented Agrippa’s work with multiple short texts on magic and divination;
the precise list varied, and expanded, over several editions. Only two of the texts
were actually attributed to Agrippa, of which one is generally regarded as pseudo-
epigraphal.
The longest list of the supplements I have managed to find is:122
Geomaticæ disiplina lectura

Credibly by Agrippa; the author mentions having written a work on Geomancy in his
extant correspondence and in cap. XIII of De incertitudine et vanitate scientiarum et artium.
Followed by a list of chapters in De vanitate (XLI-XLVIII) in which Agrippa denounces
the whole subject of Magic, represented as a “censure or retraction concerning Magic.”123
De Occulta Philosphia seu de ceremoniis magicis liber IV
The “Fourth Book” of occult philosophy, internally purporting to be a “complement and
key” to the undisputed 3 books (giving the praxis to their theory), and building out of
them in various respects. Johann Wier, a former pupil of Agrippa, denounced the work as
pseudoepigraphal.124
Heptameron seu elemental magica
A short Grimoire of planetary magic, deriving from the Liber Iuratus and Solomonic texts
such as the Liber Salomonis (Sepher Raziel), and attributed to Pietro d’Abano (ca. 1253-
1316); the attribution is generally viewed as spurious. The uncontested writings of
121
They vary as to contents and pagination. All bear the false imprint “Lugduni: per Beringos
fratres.” Most have no date; one is dated 1600 on its title page and was possibly issued by Lazarus
Zetzner: a supplementary volume dated 1605 bears Zetzner’s device (with the motto Scientia
Immutabilis) above the “per Beringos fratres” imprint. Another bears on its title page a printer’s
device (with the motto Firmant Consilia Pietas Politia Coronam) which appears on at least three other
books dated around 1600 issued by Cornelius Sutor of Oberursel near Frankfurt, which was also later
(1616) adopted by Zetzner’s son Eberhard. The earliest (which was the basis for a facsimile reprint in
the 1970s) is now believed to have been printed in 1578 or so.
122
Three “Beringen” editions of tom. I of the Opera, have this collection; the earliest omits the Ars
Notoria but has all the others. There are also at least two “Beringen” editions of De Occulta
Philosophia Libri III; one, dated 1550, has none of the supplements; another, undated [Basel: Peter
Perna, 1567 or 1568 according to a 2002 study by Carlos Gilly, cited by Peterson] added the Fourth
Book (described on the title page as spurious), Heptameron, and a few miscellaneous texts
123
These chapters were printed at length, under that heading, at the end of the 1533 edition of De
Occulta Philosophia. De vanitate appeared in full in tom. II of Opera in duos tomos.
124
See De Praestigiis Dæmonum (second and later editions), lib. II. cap. v.
78
THE SUPPLEMENTS TO AGRIPPA
D’Abano include works dealing with medical astrology and refer to the angels of the
seven planets (matching those in the Heptameron); he was prosecuted for heresy and died
in prison, but this was for, inter alia, denying the existence of demons and giving
naturalistic explanations of the miracles described in the Bible.
D’Abano is mentioned in De Occulta Philosophia (in an unacknowledged borrowing
from the Polygraphia of Trithemius) as having included the alphabet of “Honorius the
Theban” in one of his works; however the “Theban” script has not been traced either in
any extant works of d’Abano, genuine or imputed, or any pre-Agrippa MSS. of the Liber
Iuratus or “Sworn Book” credited to Honorius of Thebes.
The Heptameron, as printed, refers back to the Fourth Book, not simply in its
introductory paragraph, but in the sections referring to the spirits of the various planets;
the earliest known printed edition (Marburg, 1559) was bound up with the Fourth Book.
An edition “Venice, 1496” has been cited by bibliographers but has proved untraceable;
Joseph Peterson suggests this is a phantom edition deriving from a misreading of an 18th-
century German bibliographical work which referred to a collected edition of Abano’s
known writings issued in folio then.
However, a list of magical texts found in a 1508 work of Trithemius mentions a work
on magic attributed to d’Abano; the title given (Elucidarium Necromantiæ) is different but
the brief description (including references to conjuring demons by ‘years, months, days
and single hours’) is consistent with it being a proto-Heptameron, and various MS. works
with similar titles and incipits corresponding more or less to this description are extant; it
now appears that the editor of the Fourth Book worked over an older text for the purpose
of attaching it to pseudo-Agrippa.
De specibus Magiæ Cæremonialis, quam Goetiam vocant, Epitome G. Pictorii Villingani
Georg Pictorius of Villingen (1500-69) was a German physician, writer on magic and
supporter of witch-hunts. The bulk of the text consists of brief descriptions of systems of
divination (Antropomantia, Leconomantia, Gastromantia, Captromantia, Onimantia,
Hydromantia, Geomantia, Pyromantia, Aëromantia, &c. &c.). At the end, crudely
represented in typography, is a wing-formation “Abracadabra” talisman.
This section is probably the source for Eliphas Lévi citing (Rituel de la Haute Magie,
cap. xv) the barbarous phrase DIES MIES JESCHET &c. as “the Grand Apellation of Agrippa”
(contra Waite’s note, the line does not occur in the Liber Quartus itself); it appears here as
part of a divination by sieve and forceps aimed at finding a thief (a variant appears in the
“Rabin Abognazar” Clavicules de Salomon in BL Lansdowne MS 1203 and BnF Français
25314, but that post-dates Pictorius by 200 years or so).
An sagæ vel mulieres vulgarism expiatrices nominatæ, ignis mulctis sint damnandæ
By the same Pictorius. A diatribe in favour of witch-burning.
C. Plinii Secundi naturalis historiæ Mundi libri XXX, cap. I & II, cum commentario
Lib. XXX of Pliny’s Natural History is, like the previous two books, concerned with
“Remedies derived from living creatures.” The sections reproduced and commented on
comprise ch. 1 only in some editions, ch. 1-4 in others, and treat of the supposed history
of magic, the prohibition of human sacrifice in Rome, and the Druids of the Gallic
provinces.
79
De Fascinationibus Disputatio elegans & erudita
The opening of this suggests it to be a continuation of the above commentary on Pliny.
De materia Dæmonum, &c. &c. &c. Isagoge G. Pictorii Villingani.
Full title: De materia Dæmonum, seu illorum dæmonum, qui sub lunari collimitio versantur,
ortu, nominibus, officiis, potestate, vaticiniis, miraculis & quibus media in fugam compellantur,
Isagoge. A tedious work of demonology, framed as a dialogue between “Castor” and
“Pollux,” the latter representing the writer’s views, bulked out by citations of authorities
from Augustine to Trithemius.
Gerardi Cremonensis Geomantinæ Astronomicæ libellus
Describes a method using the mechanics of Geomancy to create an artificial astrological
figure. A work on Geomancy ascribed to Gerard of Cremona (12th century C.E.) is
mentioned by Agrippa in De vanitate (ch. XIII). The ascription is possibly genuine;
Gerard’s known works include Latin translations of Arabic works (or of Arabic
translations of Greek works) on astronomy, mathematics and other subjects, as well as
original writings on astrology and mathematics.
Arbatel de Magia, seu Pneumatica veterum &c. &c. &c.
The first and only known book (“Isagoge”) of De magia Veterum, a.k.a. “Arbatel of
Magick.” Begins by listing nine intended divisions of the work, of which the others are
lost or, more likely, unwritten. The Isogoge itself comprises 49 “aphorisms” divided into 7
groups of 7. The name “Arbatel,” written in Hebrew latobra, appears on the title
page; it is unclear if it is represented as the name of the author, or of an angel who
revealed the magical system.125 The general tone is heavily Christian. This book is the
first known occurrence of the famous names and characters of the “Olympic Planetary
Spirits,” who show up in multiple later printed and MS. works on magic, although the
concept is mentioned in the works of Paracelsus.
Joseph Peterson, in the introduction to a 2009 edition of the text with a new
translation, argued for the author being Jacques Gohory, a French Paracelsan (also
suspected of being the actual author of the Fourth Book).
Ars notoria nunquam edita
The Notary Art, attributed variously to Solomon and Appollonius of Tyanæa, can be
described as a mediæval magical derivative of classical art of memory, based on
contemplating images (notæ) while repeating prayers, with the aim of rapidly acquiring
mastery of various forms of knowledge (particularly the seven “liberal arts” that were the
basis of the standard mediæval university curriculum); various versions circulated in
manuscript,126 and the practice attracted condemnation from Aquinas and later Erasmus
and Agrippa. This text (not in the 1578 edition) appears to have been the first printed
125
A German scholar, Adolph Jacoby (cited by Peterson in the introduction to his 2009 edition of
the text) has argued the name is a Hebrew circumlocution for the Tetragrammaton or four-lettered
name of God (obra signifies “four”), comparing it to the formula αρβαθιαω which appears in the
Greek magical papyri.
126
Many are still extant in institutional collections (e.g. Yale Mellon MS 1, BL Sloane MS 1712, BnF
Latin MSS. 7152, 7153, 7154 & 9336, Israel MS. Yah. Var. 34), the oldest dated to ca. 1225.
80
edition, and was almost certainly the source of Turner’s 1657 translation. All notae are
omitted; there is a single simple figure.
De incantation & adjuratione, Collique suspensione, Epistola Authoris incerti
Ioannis Tritemii Abbatis Spanheimensis in libros suos de Steganographia, Epistola siva
Præfatio apologica
ex eiusdem Quæstionum libello. Q. V de reprobis atque maleficis, Q. VI de potestate
maleficarum & Q. VII. de permissione divina.
Trithemius’ Liber Octo Quæstionum quas illi dissolvendas proposuit Maximillianus Cæasar
was a response to a series of questions on theological matters which the Emperor had
posed him. It had seen many printings prior to this, the earliest dated to 1515, around the
time of its original composition. Question VI was the source of the notorious claim that
never was any angel or good spirit known to appear in female form (cited by Dee during
a Spirit Action in 1583 as a challenge to Galvah).
P.N.D.L.S.S. antiquitatis studio, diversa divinationum genera.
A brief survey (7 pp.) of various mantic arts. Has been ascribed to Trithemius, possibly
based on its appearance immediately following the exceprts from that writer in this or an
earlier collection. It was apparently drawn on by Rabelais, in a chapter of Gargantua and
Pantagruel that mocks Agrippa. I do not know what the string of initials stands for.
Many of these texts had appeared in print in the preceding decades:

 The commentary on Pliny was printed at Würzburg in 1548, bound up with De
Fascinationibus, De incantatione & adjuratione and the Epistola apologetica to the
Steganographia. The authorship of the former work has been ascribed to a German
physician, Walther Hermann Ryff (Rivius).
 The three works by Pictorius were printed in a single volume, Basel: Heinrich Petri, 1562.
The copy in Agrippa includes the dedicatory epistle from the Basel printing (omitted in
Turner’s translation) but omits Pictorius’ list of authorities.
 A “Beringos fratres” edition of De Occulta Philosophia Libri III [Basel: Peter Perna, 1567]
supplemented the Agrippa material with (per its title page) the “Spurius Liber de
Cæremoniis Magicis, qui Quartus Agrippæ habetur,” the Heptameron, the commentary on
Pliny and the other texts that were bound up with it in 1548, the excerpts from
Trithemius’ Liber Octo Quæstionum and the Diversa divinationum genera.
 De Magia Veterum was originally printed “Basel, 1575.” Current scholarship tends to view
the place and date as genuine and the printer as Peter Perna. There is also an undated “per
Beringos fratres” edition (Arbatel de Magia, seu pneumatica veterum, tum magorum populi dei,
tum magorum genitum, pro illustratione gloriæ et philantropias dei) concerning which I have
no further information; the few online sources I found that mention it at all have ascribed
dates as far apart as 1565 and 1750 to it.
In 1655 an English translation by Robert Turner of six of these texts was published
as Henry Cornelius Agrippa his Fourth Book of Occult Philosophy &c. &c. &c. (the
81
others being the Geomantica Disiplina Lectura, the Heptameron, Astronomical
Geomancy, Pictorius’ Of the Nature of Spirits and Arbatel de Magia Veterum.
This had a second printing dated 1665 in which conjurations in the Heptameron,
previously left in Latin, received English translations. A reprinted edition “with
great improvements” which backdated Turner’s translation by a century on the title
page and at the end of his preface was issued sine loco in 1783. This was probably
the source of a heavily edited edition of the Heptameron incorporated into Francis
Barret’s monument of plagiarism, The Magus, or Celestial Intelligencer.127
A limited facsimile reprint of the 1655 Turner translation was issued by Askin in
1978 with an introduction by Stephen Skinner. In 2005 Skinner edited a re-set
edition (see bibliography, supra), with some additional material of doubtful value.
Donald Tyson edited a re-set and annotated edition of Turner’s collection, with
extensive commentaries to all six texts, as The Fourth Book of Occult Philosophy: The
Companion to Three Books of Occult Philosophy written by Henry Cornelius Agrippa of
Nettesheim, published by Llewellyn in 2009, as a follow-up to his annotated edition
of the 17th-century English translation of De Occulta Philosophia libri tres.
A 17th-century magical miscellany in manuscript, now in the British Library (Sloane

MS. 3851) includes English translations of the Arbatel De Magia Veterum,
Heptameron and Liber Quartus, independent of and credibly pre-dating Turner’s.
David Rankine edited a typeset of this MS. as The Grimoire of Arthur Gauntlet
(London: Avalonia, 2011).128
In 1657, a translation by Robert Turner of the Ars Notoria text that appeared in later
printings of Agrippa’s Opera was published in London. A manuscript copy of this
translation was appended to an English collection of Grimoires attributed so
Solomon (one of which included heavy borrowings from the Heptameron), the
Lemegeton or Lesser Key of Solomon.129
German translations (probably 17th-century originally) of the Fourth Book, Hepta-

meron, De specibus Magiæ Cæremonialis and De Magia Veterum appeared in Bd. III of
127
A nonsensical mistranslation of a phrase in the conjuration of Wednesday appears in this edition
and Barrett (also Skinner (2005), with one slight ‘correction’), but not in the 1665 edition.
128
The Arbatel version in this MS. includes a figure which was described but did not appear in any of
the earlier printed editions. According to Joseph Peterson (Arbatel Concerning the Magic of the
Ancients, Introduction), Sloane MS. 3850, another item from the Sommers / Jekyll collection,
includes English translations of portions of Arbatel. Waite Book of Ceremonial Magic (p. 23)
mentions it containing excerpts from the Liber Quartus and Heptameron in Latin.
129
Indeed, the immediate source of the name “Lemegeton” was probably a reference in the printed
version of the Ars Notoria which mentions a treatise of Solomon concerning spiritual and secret
experiments under that name (various other orthographies appear in earlier Ars Notoria MSS.).
82
Scheible’s Das Kloster, a massive compendium of texts bearing on German folklore,
magic and the Faust legend.
The elaborate design bearing various angel names that appears at the front of
some editions of De Magia Veterum (e.g. Scheible’s; it was also reproduced in
Waite’s discussion of the text in his Book of Black Magic and of Pacts) appears to have
been a printer’s ornament originating with a 1686 German edition; it is not in the
Basel printing or the editions in Agrippa’s Opera and is not part of the Arbatel, but
did appear in other works issued by the same press.
A French translation of the Heptameron, with the sections on the forms of the spirits
of the planets from the Fourth Book interpolated, and a discourse on Spirits and
collection of “Secrets Occultes” (short spells for various purposes) appended, was
published in the late eighteenth century or later as Les œuvres magiques de Henri-
Corneille Agrippa with d’Abano, under a French form of his name, represented as
translator. Most editions bear manifestly false dates / places of publication (e.g.,
“Liege, 1547”; “Rome, 1744”); the “1788” edition is possibly correctly dated, but the
“1744” edition, which further appended “Le grand et véritable Secret naturel de la
Reine des Mouches volues” (a.k.a. “Queen of the hairy flies”) also bears the imprint of
the de Blocquel press at Lille, a prolific reprinter of grimoires during the first half of
the nineteenth century, notable for putting spurious dates and places on title pages
while interpolating the text to promote their other publications.
In 2009 a new English translation by Joseph Peterson of De Magia Veterum was
published as Arbatel: Concerning the Magic of the Ancients (Ibis Press / Nicholas Hays)
with parallel Latin text.
A new English translation by Peterson of the Heptameron, along with texts and
translations from three MSS. of the Lucidarium, is currently advertised for
publication in December 2021 as Elucidation of Necromancy.
* *
*
83
Celephaïs Press
Ulthar – Sarkomand - Inquanok – Leeds
celephaispress.blogspot.com

De Occulta Philosophia Seu de Cæremoniis Magicis, Liber Quartus Cui Accesserit Heptameron Seu Elementa Magica

Enviado por

Dados do documento

Título original

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

De Occulta Philosophia Seu de Cæremoniis Magicis, Liber Quartus Cui Accesserit Heptameron Seu Elementa Magica

Enviado por

Direitos autorais:

Formatos disponíveis

DE OCCVLTA

HENR. CORN. AGRIPPÆ

Leodis, anno tenebrarum

[De nominibus intelligentiarum et spirituum] 2

Illud vero scias, quod nomina intelligentiarum præsidentium unicuique Planetarum,

[De nomine Genii boni]

[De characteribus cœlestibus]

Stellæ Capita Linæ Capitibus iunctæ

Quando vero formandus est character alicuius imaginis cœlestis ascendentis in

[De formatione characterium ex nominibus spirituum]

Characteres vero, qui secundum nomen spiritus extrabuntur, componuntur per

Characteres bonorum spirituum

Puncta Simplex, Rotundus, Stellatus

Linea recta Stans, Iacens, Obliquans

Linea curva Arcuata, Undola, Dentata

Intersectio recta Inhærens, Adhærens, Separata

Intersectio oblique Simplex, Mixta, Multiplex,

Perpendiculum rectum Dextrum, Sinistrum, Neutrum,

Figura Integra, Diminuta, Mediata,

Litera, Inhærens, Adhærens, Separata,

Characteres malorum spirituum

Linea recta, Curva, Reflexa

Figura Simplex, Penetrans, Fracta

Litera Recta, Retrograda, Inversa

Flamma Ventus, Fluvius

Massa, Pluvia, Lutun

Volatile, Reptile, Serpens

Oculus, Manus, Pes.

Corona, Christa, Cornuæ

Sceptrum, Gladius, Flagrum.

[De characteribus acceptis per spirituum revelationem] 7

Characteres vero, qui per spirituum revelationem accipiuntur, exinde virtutem

Adhuc ultra characteres, sunt malorum spirituum familiares quædam figuræ et

Congnoscere autem dignitates malorum spirituum, per easdem tabulas characterum

[De formis familiribus spiritibus planetarum]

Formæ familiares spiritibus Saturni.

Formæ familiares spiritibus Jovis

Formæ familiares spiritibus Solis

Formæ familiares spiritibus Veneris

Formæ familiares spiritibus Mercurii

Formæ familiares spiritibus Lunæ

[De pentaculis signaculisque sacris]

Quæ vero pentacula constiuuntur ex figuris et nominibus, hunc ordinem observant.

Sæpe etiam pentacula constituimus, facta revolutione aliaqua alicuius nominis in

[De vinculis in genere]31

[De consecratione in genere]36

Convenit autem ut tractemus de consecratione, quæ fit per hominem, ad singulas

[De consecratione circuli]

Post istas itaque ostendemus tibi consecrationes locorum, instrumentorum et

[De consecratione instrumentorum artis]

In consecrationibus vero instrumentorum et quarumcunque rerum Arti

Consimili via consecrabis experimenta, et libros, et quicquid consimile est in

[De libro spirituum]

[De modis librum spirituum consecrandi]

[De invocatione spirituum per librum]

Operaturus autem per librum consecratum, id faciat tempore claro et sereno,

[De præparatione operaturi]

Nunc de invocatione spirituum tam bonorum. quam malorum videamus. Boni

[De præparatione loci operationis]

[De laminis ad invocandum spirituum bonorum factis]

[De cæremonia oracula a bonis spiritibus acciptionis]

[De modo oracula per somnia acciptionis]

[De invocatione spirituum malorum]