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42

But the characters which are understood by the revelation of Spirits, take their vertue from thence; because they are, as it were, certain hidden seals, making the harmony of some divinity: either they are signes of a Covenant entred into, and of promised and plighted faith, or of obedience. And those Characters cannot by any other means be searched out.

Moreover, besides these Characters, there are certain familiar Figures or Images of evil Spirits, under which forms they are wont to appear, and yield obedience to them that invoke them. All these Characters or Images may be seen by the table following, according to the course of the letters constituting the names of Spirits themselves: so that if in any letter there is found more then the name of one Spirit, his Image holdeth the pre-eminence, the others imparting their own order; so that they which are the first orders, to them is attributed the head, the upper part of the body, according to their own figure: those which are lowest, do possess the thighs and feet; so also the middle letters do attribute like to themselves the middle parts of the body, or give the parts that fit. But if there happen any contrariety, that letter which is the stronger in the number shall bear rule: and if they are equal, they all impart equal things. Furthermore, if any name shall obtain any notable Character or Instrument out of the Table, he shall likewise have the same character in the Image.

We may also attain to the knowledge of the dignities of the evil Spirits, by the same Tables of Characters and images: for upon what spirit soever there falleth any excellent signe or instrument out of the Table of Characters, he possesseth that dignity. As if there shall be Crown, it sheweth a Kingly dignity; if a Crest or Plume, a Dukedom; if a Horn, a County; if without out


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Rh these there be a Scepter, Sword, or forked Instrument, it sheweth Rule and Authority. Likewise out of the Table of Images you shall finde them which bear the chief Kingly dignity: from the Crown judge dignity; and from the Instruments, Rule and Authority. Lastly, they which bear an humane shape and figure, have greater dignity then those which appear under the Forms and Images of Beasts; they also who ride, do excel them which appear on foot. And thus according to all their commixtures, you may judge the dignity and excellency of Spirits, one before another. Moreover, you must understand, that the Spirits of the inferior order, of what dignity soever they be, are alwaies subject to the Spirits of the superior order: so also, that it is not incongruent for their Kings and Dukes to be Subject and Minister to the presidents of the superior order.

♄ ey appear for the most part with a tall, lean and slender body, with an angry countenance, having four faces; one in the hinder part of the head, one on the former part of the head, and on each side nosed or beaked: there likewise appeareth a face on each knee, of a black shining color: their motion is the moving of the winde, with a kinde of earthquake: their signe is which earth, whiter than any Snow.

The particular forms are,
 * A King having a beard, riding on a Dragon.
 * An Old man with a beard.
 * An Old woman leaning on a staffe.
 * A Hog.
 * A Dragon.
 * An Owl.
 * A Black Garment.
 * A Hooke or Sickle.
 * A Juniper-tree.

Rh

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44 ♃ He Spirits of Jupiter do appear with a body sanguine and cholerick, of a middle stature, with a horrible fearful motion; but with a milde countenance, a gentle speech, and of the color of Iron. The motion of them is flashings of Lightning and Thunder; their signe is, there will appear men about the circle, who shall seem to be devoured of lions.

Their particular forms are,
 * A King with a Sword drawn, riding on a Stag.
 * A Man wearing a Mitre in long rayment. (Honso mitratus.)
 * A Maid with a Laurel-Crown adorned with Flowers.
 * A Bull.
 * A Stag.
 * A Peacock.
 * An Azure Garment. (Azurino vestis.)
 * A Sword.
 * A Box-tree. (Buxus.)

♂ Hey appear in a tall body, cholerick, a filthy countenance, of colour brown, swarthy, or red, having horns like Harts horns, and Griphins claws, bellowing like wilde Bulls. Their motion is like fire burning; their signe Thunder and Lightning about the circle.

Their particular shapes are,
 * A King armed riding upon a Wolf.
 * A Man armed.

A


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 :A Woman holding a buckler on her thigh.
 * A Hee-goat.
 * A Horse.
 * A Stag.
 * A Red Garment.
 * Wool.
 * A Cheeslip. (Multiceps.)

☉ The Spirits of the Sun do for the most part appear in a large, full and great body sanguine and gross, in a gold colour, with the tincture of blood. Their motion is as the Lightning of Heaven; their signe is to move the person to sweat that calls them. But their particular forms are,

 * A King having a Scepter riding on a Lion.
 * A King crowned.
 * A Queen with a Scepter.
 * A Bird.
 * A Lion.
 * A Cock.
 * A yellow or golden Garment.
 * A Scepter.
 * Caudatus.

♀ They do appear with a fair body, of middle stature, with an amiable and pleasant countenance, of colour white or green, the upper part golden. The motion of them is as it were a most clear Star. For their signe, there will seem to be maids playing without the Circle, which will provoke and allure him that calleth them to play. But their particular forms are,


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 :A King with a Scepter riding on a Camel.
 * A Maid clothed and dressed beautifully.
 * A Maid naked.
 * A Shee-goat.
 * A Camel.
 * A Dove.
 * A white or green Garment.
 * Flowers.
 * The herb Savine.

☿ The Spirits of Mercury will appear for the most part in a body of middle stature, cold, liquid and moist, fair, and with an affable speech; in a humane shape and form, like unto a Knight armed; of colour clear and bright. The motion of them is as it were silver-colored clouds. For their signe, they cause and bring horror and fear into him that calls them. But their particular shapes are,

 * A King riding upon a Bear.
 * A fair Youth.
 * A Woman holding a distaffe.
 * A Dog.
 * A Shee-bear.
 * A Magpie.
 * A Garment of sundry changeable colours.
 * A Rod.
 * A little Staffe.

☾ They will for the most part appear in a great and full body, soft and phlegmatic, of colour like a black obscure


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 cloud, having a swelling countenance, with eyes red and full of water, a bald head, and teeth like a wilde boar. Their motion is as it were an exceeding great tempest of the Sea. For their signe, there will appear an exceeding great rain about the Circle. And their particular shapes are,

 * A King like an Archer riding upon a Doe.
 * A little Boy.
 * A Woman-hunter with a bow and arrows.
 * A Cow.
 * A little Doe.
 * A Goose.
 * A Garment green or silver-coloured.
 * An Arrow.
 * A Creature having many feet.

Chapter vi.
But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist either of Characters of the good spirits or the superior order, or of sacred pictures of holy letters or revelations, with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to the course and maner of many of them; or they are compounded of all of them, or very many of them mixt. And the Characters which are useful for us to constitute and make the pentacles, they are the Characters of the good Spirits, especially and chiefly of the good Spirits of the first and second order, and sometimes also of the third order. And this kinde of Characters are especially to be named holy; and then those Characters which we have above called holy. What Character soever therefore of this kinde is to be instituted, we must draw about him a double circle, wherein we must write the name of his Angel: and if we will adde some divine name


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 congruent with his Spirit and Office, it will be of the greater force and efficacy. And if we will draw about him any angular figure, according to the maner of his numbers, that also shall be lawful to be done. But the holy pictures which do make the pentacles, are they which everywhere are delivered unto us in the Prophets and Sacred Writings, as well of the old as of the new Testament. Even as the figure of the Serpent hanging on the cross, and such-like; wereof very many may be found out of the visions of the Prophets, as of Esaias, Daniel, Esdras and others, and also out of the revelation of the Apocalypse. (The brazen serpent set up in the wilderness.) And we have spoken of them in our third book of Occult Philosophy, where we have made mention of holy things. Therefore when any picture is posited of any of these holy Images, let the circle be drawn round about it on each side thereof, wherein let there be written some divine name, that is apt and conformed to the effect of that figure, or else there may be written about it some versicle taken out of part of the body of holy Scripture, which may desire to ascertain or deprecate the desired effect. As, if a pentacle were to be made to gain victory or revenge against ones enemies, aswel visible as invisible, The figure may be taken out of the second book of the Macchabees: that is to say, a hand holding a golden Sword drawn, about which let there be written about it a versicle there contained; To wit, Take thy holy Sword, the gift of God, wherewith thou shalt slay the adversaries of my people Israel. (Accipe gladium sanctum, munus a Deo, in quo concides adversarios populi mei Israel.) Or also there may be written about it a versicle of the fifth Psalm: In this is the strength of thy arm: before thy face there is death; or somesuch like versicle. But if you write any divine name about the figure, then let some name be taken that signifies Fear, a Sword, Wrath, the Revenge of God, or some such-like name congruent and agreeing with the effect desired. And if there shall be written any Angular figure, let him be taken according to the reason and rule of the numbers, as we have taught in our second book of Occult Philosophy, where we have treated of the numbers, and of the like operations. And of this sort there are two pentacles of sublime


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 vertue and great power, very useful and necessary to be used in the consecration of experiments and Spirits: one whereof is that in the first chapter of Apocalypse; To wit, a figure of the Majesty of God sitting upon a Throne, having in his mouth a two-edged Sword, as there it is written, about which let there be written, ''I am Alpha & Omega, the beginning and the end, which is, and which was, and which is to come, the Almighty. I am the first and the last, who am living, and was dead, and behold I live for ever and ever; and I have the keys of death and hell''. (Ego sum primus & novissimus, vivus & sui mortuus; & ecce sum vivens in sicula siculorum; & habeo claves mortis & inferni.) Then there shall be written about it these three versicles.

 * Manda Deus virtuti tua, &c.

 * Give commandment, O God, to thy strength.
 * Confirm, Oh God, thy work in us.

 * Let them be as dust before the face of the winde. And let the Angel of the Lord scatter them. Let all their wayes be darkness and uncertain. And let the Angel of the Lord persecute them.

Moreover, let there be written about it the ten general names, which are, El, Elohim, Elohe, Zebaoth, Elion, Escerchie, Adonay, Jah, Tetragrammaton, Saday.

There is another pentacle, the figure whereof is like unto a Lambe slain, having seven eyes, and seven horns, and under his feet a book sealed with seven seals, as it is in the 5.chap. of the Apocalypse. Whereabout let there be written this versicle: ''Behold the Lion hath overcome of the Tribe of Judah, the root of David. I will open the book, and unloose the seven seals thereof. And one other versicle: I saw Satan like lightning fall down from the heaven. Behold, I have given you power to tread upon Serpents and Scorpions, and over all the power of your enemies, and nothing shall be able to hurt you.'' And let there be also written about it the ten general names, as aforesaid.

But those Pentacles which are thus made of figures and names, let them keep this order: for when any figure is posited, conformable to any number, to produce any certain effect or vertue, there must be written thereupon, in all the several


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 Angles, some Divine name, obtaining the force and efficacie of the thing desired: yet so nevertheless, that the name which is of this sort do consist of just so many letters, as the Figure may constitute a number; or of so many letters of a name, as joyned together amongst themselves, may make the number of a Figure; or by any number which may be divided without any superfluity or diminution. Now such a name being found, whether it be onely one name or more, or divers names, it is to be written in all the several Angles of the Figure: but in the middle of the Figure let the revolution of the name be whole and totally placed, or at least principally.

Oftentimes also we constitute Pentacles, by making the revolution of some kinde of name, in a square Table, and by drawing about it a single or double Circle, and by writing therein some holy Versicle competent and befitting this name, or from which that name is extracted. And this is the way of making the Pentacles, according to their several distinct forms and fashions, which we may as we please either multiply or commix together by course among themselves, to work the greater efficacie, and extension and enlargement of force and vertue.

As, if a deprecation should be made for the overthrow and destruction of ones enemies, then we are to minde and call to remembrance how God destroyed the whole face of the earth in the deluge of waters; and the destruction of Sodom and Gomorrha, by raining down fire and brimstone; likewise, how God overthrew Pharaoh and his host in the Red-Sea: and to call to minde if any other malediction or curse be found in holy Writ. And thus in things of the like sort. So likewise in deprecating and praying against perils and dangers of waters, we ought to call to remembrance the saving of Noah in the deluge of waters, the passing of the children of Israel thorow the Red-Sea; and also we are to minde how Christ walked upon the waters, and saved the ship in danger to be cast away with the tempest; and how he commanded the windes and the waves, and they obeyed him; and also,


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 that he drew Peter out of the water, being in danger of drowning: and the like. And lastly, with these we invoke and call upon some certain holy names of God, God; to wit, such as are significative to accomplish our desire, and accomodated to the desired effect: as, if it be to overthrow enemies, we are to invoke and call upon the names of wrath, revenge, fear, justice, and fortitude of God: and if we would avoid and escape any evil or danger, we then call upon the names of mercy, defence, salvation, fortitude, goodness, and such-like names of God. When also we pray unto God that he would grant unto us our desires, we are likewise to intermix therewith the name of some good spirit, whether one onely, or more, whose office it is to execute our desires: and sometimes also we require some evil spirit to restrain or compel, whose name likewise we intermingle; and that rightly especially, if it be to execute any evil work; as revenge, punishment, or destruction.

Furthermore, if there be any Versicle in the Psalms, or in any other part of holy Scripture, that shall seem congruent and agreeable to our desire, the same is to be mingled with our prayers. Now after Prayer hath been made unto God, it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should administer unto us, whether one or more, or whether he be an Angel, or Star, or Soul, or any of the noble Angels. But this kinde of Oration ought to be composed according to the Rules which we have delivered in the second book of Occult Philosophy, where we have treated of the manner of the composition of Inchantments.

Chapter vii.
You may know further, that these kinde of bonds have a threefold difference: for the first bond is, when we conjure by Natural things: the second is compounded of Religious mysteries, by Sacraments, Miracles, and things of this sort: and the third is constituted by Divine names, and holy Sigils. And by these kinde of bonds, we may binde not onely spirits, but also all other creatures whatsoever; as animals, tempests, burnings, floods of waters, and the force and power


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 of Arms. Oftentimes also we use these bonds aforesaid, not onely by Conjuration, but sometimes also using the means of Deprecation and Benediction. Moreover, it conduceth much to this purpose, to joyn some sentence of holy Scripture, if any shall be found convenient hereunto: as, in the Conjuration of Serpents, by commemorating the curse of the Serpent in the earthly Paradise, and the setting up of the Serpent in the wilderness; and further adding that Versicle, Thou shalt walk upon the Asp and the Basilisk, &c. (Super aspidem & basiliscum ambulabis, &c.) Superstition also is of much prevalency herein, by the translation of some Sacramental Rites, to binde that which we intend to hinder; as, the Rites of Excommunication, of Sepulchres, Funerals, Buryings, and the like.

1Incendia; Envie and Malice.

Chapter viii.
And now we come to treat of the Consecrations which men ought to make upon all instruments and things necessary to be used in this Art: and the vertue of this Consecration most chiefly consists in two things; to wit, in the power of the person consecrating, and by the vertue of the prayer by which the Consecration is made. For in the person consecrating, there is required holiness of Life, and power of sanctifying: both which are acquired by Dignification and Initiation. And that the person himself should with a firm and undoubted faith believe the vertue, power, and efficacie hereof. And then in the Prayer it self by which this Consecration is made, there is required the like holiness; which either solely consisteth in the prayer it self, as, if it be by divine inspiration ordained to this purpose, such as we have in many places of the holy Bible; or that is be hereunto instituted through the power of the Holy Spirit, in the ordination of the Church. Otherwise there is in the Prayer a Sanctimony, which is not onely by it self, but by the commemoration of holy things; as, the commemoration of holy Scriptures, Histories, Works, Miracles, Effects, Graces, Promises, Sacraments and Sacramental things, and the like. Which things, by a certain similitude, do seem properly or improperly to appertain to the thing consecrated.

There is used also the invocation of force Divine names, with the consignation


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 of holy Seals, and things of the like sort, which do conduce to sanctification and expiation; such as are the Sprinkling with Holy-Water, Unctions with holy Oyl, and odoriferous Suffumigations appertaining to holy Worship. And therefore in every Consecration there is chiefly used the Benediction and Consecration of Water, oyl, Fire, and Fumigations, used everywhere with holy Waxlights or Lamps burning: for without Lights no Sacrament is rightly performed. This therefore is to be known and firmly observed, That if any Consecration be to be made of things profane, in which there is any pollution or defilement, then an exorcising and expiation of those things ought to precede the Consecration. Which things being to made pure are more apt to receive the influences of the Divine vertues. We are also to observe, that in the end of every Consecration, after that the prayer is rightly performed, the person consecrating, ought to bless the thing consecrated. by breathing out some words, with divine vertue and power of the present Consecration, with the commemoration of his vertue and authority, that it may be the more duely performed, and with an earnest and intentive minde. And therefore we will here lay down some examples hereof, whereby the way to the whole perfection hereof may the more easily be made to appear unto you.

So then, in the Consecration of water, we ought to Commemorate how that God hath placed the firmament in the midst of the waters, and in what maner that God placed the fountain of waters in the earthly Paradise, from whence sprang four holy rivers, which watered the whole earth. Likewise we are to call to remembrance in what manner God made the water to be the instrument of executing his justice in the destruction of the Gyants in the general deluge over all the earth, and in the overthrow of the host of Pharaoh in the Red-sea; also, how God led his own people thorow the midst of the Sea on dry ground, and through the midst of the river of Jordan; and likewise how marvelously he drew forth water out of the stony rock in the wilderness;


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 and how at the prayer of Samson, he caused a fountain of running water to flow out of the cheek-tooth of the jaw-bone of an ass: and likewise, how God hath made waters the instrument of his mercy, and of salvation, for the expiation of original sin: also, how Christ was baptized in Jordan, and hath thereby sanctified and cleansed the waters.

Moreover, certain divine names are to be invocated, which are conformable hereunto; as, that God is a living fountain, living water, the fountain of mercy; and names of the like kinde.

And likewise, in the consecration of fire, we are to commemorate how that God hath created the fire to be an instrument to execute his justice, for punishment, vengeance, and for the expiation of sins: also, when God shall come to judge the world, he will command a conflagration of fire to go before him. And we are to call to remembrance in what manner God appeared to Moses in the burning bush; and also, how he went before the children of Israel in a pillar of fire; and that nothing can be duely offered, sacrificed, or sanctified, without fire; and how that God instituted fire to be kept continually burning in the Tabernacle of the Covenant; and how miraculously he re-kindled the same, being extinct, and preserved it elsewhere from going out, being hidden under the waters: and things of this sort. Likewise, the Names of God are to be called upon which are consonant hereunto; as, it is read in the Law and the Prophets, that God is a consuming fire: and if there be any of the Divine names which signifies fire, or such-like names; as, the glory of God, the light of God, the splendor and brightness of God.

And likewise in the Consecration of Oyl and Perfumes, we are to call to remembrance such holy things as are pertinent to this purpose, which we read in Exodus of the holy anoynting oyl, and divine names significant hereunto, such as is the name Christ, which signifies anoynted: and what mysteries there are hereof; as that in the Revelation, of the two Olive-trees distilling holy oyl into the lamps that burn before


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 the face of God: and the like.

And the blessing of the lights, wax, and lamps, is taken from the fire, and the altar which containeth the substance of the flame: and what other such similitudes as are in mysteries; as that of the seven candlesticks and lamps burning before the face of God.

These therefore are the Consecrations which first of all are necessary to be used in every kinde of devotion, and ought to precede it, and without which nothing in holy Rites can be, duely performed.

In the next place now we shall shew unto you the Consecration of Places, instruments and such-like things.

Therefore when you would consecrate any Place or Circle, you ought to take the prayer of Solomon used in the dedication of the Temple: and moreover, you must bless the place with the sprinkling of Holy-water, and with Fumigations; by commemorating in the benediction holy mysteries; such as these are: The sanctification of the throne of God, of mount Sinai, of the Tabernacle of the Covenant, of the Holy of holies (Sanctum sanctorum.), of the temple of Jerusalem. Also, the sanctification of mount Golgotha, by the crucifying of Christ; the sanctification of the Temple of Christ; of mount Tabor, by the transfiguration and ascension of Christ: and the like. And by invocating divine names which are significant hereunto; such as the Place of God, the Throne of God, the Chayr of God, the Tabernacle of God, the Altar of God, the Habitation of God and such-like divine names of this sort which are to be written about the Circle or place to be consecrated.

And in the consecrations of instruments, and of all other things whatsoever that are serviceable to this Art, you shall proceed after the same manner, by sprinkling the same with Holy water, perfuming the same with holy Fumigations, anoynting it with holy Oyl, sealing it with some holy Sigil, and blessing it with prayer; and by commemorating holy things out of the sacred Scriptures, Religion, and Divine names which shall


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 be found agreeable to the thing that is to be consecrated: as for examples sake, in consecrating a sword, we are to call to remembrance that in the Gospel, He that hath two coats, &c. (Qui habet duas tunicas, &c.) and that place in the second of the Macchabees, That a sword was divinely and miraculously sent to Judas Macchabeus. And if there be any thing of the like in the Prophets; as that place, Take unto you two-edged swords, &c. (Accipte vobis gladios bis acutos.)

In like maner you shall consecrate experiments and books and whatsoever of the like nature, as is contained in writings, pictures, and the like by sprinkling, perfuming, anointing, sealing, and blessing with holy commemorations, and calling to remembrance the sanctifications of mysteries; As, the sanctifying of the Tables of the ten Commandments, which were delivered to Moses by God in Mount Sinai; The sanctification of the Testaments of God, the Old and New; The sanctification of the Law, and of the Prophets, and Scriptures, which are promulgated by the holy Ghost.

Moreover, there is to be commemorated such divine names as are fit and convenient hereunto; as there are: The Testament of God, The book of God, The book of life, The knowledge of God, The wisdom of God; and the like. And with such kinde of Rites is the personal Consecration performed.

There is furthermore, besides these, another Rite of consecration, of wonderful power, and much efficacy; And this is out of the kindes of superstitions: That is to say, when the Rite of Consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate.

It is to be known also, that Vowes, Oblations, and Sacrifice, have the power of consecration, aswel real as personal; and they are as it were certain covenants and conventions between those names with which they are made, and us who make them, strongly cleaving to our desire and wished effect: As, when we dedicate, offer, and sacrifice, with certain names or things; as, Fumigations, Unctions, Rings, Images, Looking-glasses; and things less material, as Deities, Sigils, Pentacles, Inchantments, Orations, Pictures, and


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 Scriptures: of which we have largely spoken in our third book of Occult Philosophy.

Chapter ix.
There is extant amongst those Magicians (who do most use the ministery of evil spirits) a certain Rite of invocating spirits by a Book to be consecrated before to that purpose, which is properly called, A book of Spirits (Liber Spirituum.); whereof we now speak a few words. For this book is to be consecrated, a book of evil spirits, ceremoniously to be composed, in their name and order: whereunto they binde with a certain holy Oath, the ready and present obedience of the spirit therein written.

Now this book is to be made of most pure and clean paper, that hath never been used before; which many do call Virgin-paper. And this book must be inscribed after this maner: that is to say, Let there be placed on the left side the image of the spirit, and on the right side his character, with the Oath above it, containing the name of the spirit, and his dignity and place, with his office and power. Yet very many do compose this book otherwise, omitting the characters or image: but it is more efficacious not to neglect any thing which conduceth to it.

Moreover, there is to be observed the circumstances of places, times, hours, according to the Stars which these spirits are under, and are seen to agree unto, their site, rite, and order being applied.

Which book being so written, and well bound, is to be adorned, garnished, and kept secure, with Registers and Seals, lest is should happen after the Consecration to open in some place not intented, and indanger the operator. Furthermore this book ought to be kept as reverently as may be: for irreverence of minde causeth is to lose its vertue, with pollution and profanation.

Now this sacred book being thus composed according to the maner already delivered, we are then to proceed to the Consecration thereof after a twofold way: one whereof is, That all and singular the spirits who are Written in the book, be called to the Circle, according to the Rites and Order


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 which we have before taught; and the book that is to be consecrated, let it be placed without the Circle in a triangle. And in the first place, let there be read in the presence of the spirits all the Oathes which are written in that book; and then the book to be consecrated being placed without the Circle in a triangle there drawn, let all the spirits be compelled to impose their hands where their images and characters are drawn, and to confirm and consecrate the same with a special and common oath. Which being done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be licensed to depart, according to due rite and order.

There is another maner of consecrating a book of spirits which is more easie, and of much efficacie to produce every effect, except that in opening this book the spirits do not always come visible. And this way is thus: Let there be made a book of spirits as We have before set forth; but in the end thereof let there be written invocations and Bonds, and strong Conjurations, wherewith every spirit may be bound. Then this book must be bound between two Tables or Lamens, and in the inside thereof let there be drawn the holy Pentacles of the Divine Majestie, which we have before set forth and described out of the Apocalypse: then let the first of them be placed in the beginning of the book, and the second at the end of the same. This book being perfected after this maner, let it be brought in a clear and fair time, to a Circle prepared in a cross way, according to the Art which we have before delivered; and there in the first place the book being opened, let it be consecrated to the rites and ways which we have before declared concerning Consecration. Which being done, let all the spirits be called which are written in the book in their own order and place, by conjuring them thrice by the bonds described in the book, that they come unto that place within the space of three days, to assure their obedience, and confirm the same, to the book so to be consecrated. Then let the book be wrapped up in clean linen, and buried in the middle of the


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 Circle, and there fast stopped up: and then the Circle being destroyed, after the spirits are licensed, depart before the rising of the sun: and on the third day, about the middle of the night, return, and new make the Circle, and with bended knees make prayer and giving thanks unto God, and let a precious perfume be made, and open the hole, and take out the book; and so let it be kept, not opening the same.Then you shall license the spirits in their order, and destroying the Circle, depart before the sun rise. And this is the last rite and maner of consecrating profitable to whatsoever writings and experiments, which do direct to spirits, placing the same between two holy Lamens or Pentacles, as before is shewn.

But the Operator, when he would work by the book thus consecrated, let him do is in a fair and clear season, when the spirits are least troubled; and let him place himself towards the region of the spirits. Then let him open the book under a due Register; let him invoke the spirits by their Oath there described and confirmed, and by the name of their character and image, to that purpose which you desire: and, if there be need, conjure them by the bonds placed in the end of the book. And having attained your desired effect, then you shall license the spirits to depart.

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

The good spirits may be invocated of us, divers ways and in sundry manners do offer themselves unto us. For they do openly speak to those that watch, and do offer themselves to our sight, or do inform us in dreams by oracle of those things which are desired. Whosoever therefore would call any good spirit, to speak or appear in sight, is behoveth them especially to observe two things: one whereof is about the disposition of the invocant; the other about those things which are outwardly to be adhibited to the invocation, for the conformity of the spirits to be called. It behoveth therefore that the invocant himself be religiously disposed


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 for many days to such a mystery. In the first place therefore, he ought to be confessed and contrite, both inwardly and outwardly, and rightly expiated, by daily washing himself with holy water. Moreover, the invocant ought to conserve himself all these days, chaste, abstinent, and to separate himself as much as may be done, from all perturbation of minde, and from all maner of forraign and secular business. Also, he shall observe fastings all these days, as much as shall seem convenient to him to be done. Also, let him daily between sun-rising and sun-setting, being clothed with a holy linen garment, seven times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught. Now the number of days of fasting and preparation, is commonly the time of a whole Lunation. There is also another number observed amongst the Caballists, which is fourty days.

Now concerning those things which do appertain to this Rite of Invocation, the first is, That a place be chosen; clean, pure, close, quiet, free from all maner of noise, and not subject to any strangers sight. This place must first be exorcised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and set towards the east: and on each side thereof, let there be set two consecrated wax-lights burning, the flame whereof ought not to go out all these days. In the middle of the altar, let there be placed Lamens, or the holy paper which we have before described, covered with pure fine linen; which is not to be opened until the end of these days of the Consecration. You shall also have in readiness a precious perfume, and pure anointing oyl; and let them be both kept consecrated.

There must also a Censer be set on the head of the altar, wherein you shall kindle the holy fire, and make a perfume every day that YOU shall pray. You shall also have a long garment of white linen, close before and behinde, which may cover the whole body and the feet, and girt about you with a girdle. You shall also have a veil of pure clean linen, and


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 in the fore-part thereof let there be fixed golden or gilded Lamens, with the inscription of the name Tetragrammaton; all which things are to be sanctified and consecrated, in order. But you must not enter into the holy place, unless it be first washed, and arayed with a holy garment; and then you shall enter into it with your feet naked. And when you enter therein, you shall sprinkle it with holy water: then you shall make a perfume upon the altar, and afterwards with bended knees pray before the altar as we have directed.

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

Now the Lamen which is to be used to invoke any good spirit, you shall make after this maner; either in metal conformable, or in new wax, mixt with species and colours conformable: or it may be made in clean paper, with convenient colours: and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must be written the divine names, as well the general names as the special. And in the centre of the Lamen, let there be drawn a character of six corners (Hexagonus.); in the middle whereof, let there be written the name and character of the Star, or of the Spirit his governour, to whom the good spirit that is to be called is subject. And about this character let there be placed so many characters of five corners (Pentagonus.), as the spirits we would call together at once. And if we shall call onely one spirit, nevertheless


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 there shall be made four Pentagones, wherein the name of the spirit or spirits with their characters, is to be written. Now this table ought to be composed when the Moon is increasing, on those days and hours which then agree to the Spirit. And if we take a fortunate star herewith, It will be the better. Which Table being made in this manner, it is to be consecrated, according to the rules above delivered.

And this is the way of making the general Table, serving for the invocation of all good spirits whatsoever. Nevertheless we may make special Tables congruent to every spirit, by the rule which we have above spoken of concerning holy Pentacles.

And now we will declare unto you another Rite more easie to perform this thing: that is to say, Let the man that is to receive any Oracle from the good spirits be chaste, pure, and confess'd. Then a place being prepared pure and clean, and covered everywhere with white linen, on the Lords day in the new of the moon let him enter into that place, clothed with clean white garments; and let him exorcize the place, and bless it, and make a Circle therein with a sanctified cole; and let there be written in the uttermost part of the Circle the names of the Angels, and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at the four angles of the world, the Censers for the perfumes. Then let him enter the place fasting, and washed, and let him begin to pray towards the east this whole Psalm: Beati immaculati in via, &c. Blessed art the undefiled in the Way, &c. (Psalm 119.) by perfuming; and in the end deprecating the Angels, by the said divine names, that they will daign to discover and reveal that which he desireth: and that let him do six days, continuing washed and fasting. And on the seventh day, which is the Sabbath, let him, being washed and fasting, enter the Circle, and perfume it, and anoint himself with holy anointing oyl, by anointing his forehead, and upon both his eyes, and in the


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 palms of his hands, and upon his feet. Then upon his knees let him say the Psalm aforesaid, with Divine and Angelical names. Which being said, let him arise, and let him begin to walk about in a circuit within the said Circle from the east to the west, until he is wearied with a dizziness of his brain: let him fall down in the Circle, and there he may rest; and forthwith he shall be wrapt up in an ecstasie, and a spirit will appear unto him, which will inform him of all things. We must observe also, that in the Circle there ought to be four holy candles burning at the four parts of the world which ought not to want light for the space of a whole week. And the maner of fasting must be such, that he abstain from all things having a life of Sense, and from those things which do proceed from them: and let him onely drink pure running water: neither let him take any food till the going down of the sun. And let the perfume and the holy anointing oyl be made, as is set forth in Exodus and the other holy books of the Bible. It is also to be observed, that always as often as he enters into the Circle, he have upon his forehead a golden Lamen, upon which there must be written the name Tetragrammaton, as we have before spoken.

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

But he that is willing always and readily to receive the Oracles of a Dream, let him make unto himself a Ring of the Sun or of Saturn for this purpose. There is also an Image to be made, of excellent efficacie and power to work this which being put under his head when he goeth to sleep, doth effectually give true dreams of what things soever the minde hath before determined or consulted on. The Tables of Numbers do likewise confer to receive an oracle, being duly formed under their own Constellations. And these things thou mayst know in the third book of Occult Philosophy.


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Holy Tables and papers do also serve to this effect, being specially composed and consecrated: such as is the Almadel of Solomon, and the Table of the Revolution of the name Tetragrammaton. And those things which are of this kinde, and written unto these things, out of divers figures, numbers; holy pictures, with the inscriptions of the holy names of God and of Angels; the composition whereof is taken out of divers places of the holy Scriptures, Psalms, and Versicles, and other certain promises of the divine Revelation and Prophecies.

To the same effect do conduce holy prayers and imprecations, as well unto God, as to the holy Angels and Heroes: the imprecations of which prayers are to be composed as we have before shewn, according to some religious similitude of Miracles, Graces, and the like, making mention of those things which we intend to do: as, out of the Old Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and Nebuchadnezzar: if out of the New Testament, of the dream of Joseph the husband of the blessed virgin Mary; of the dream of the three Wise-men; of John the Evangelist of sleeping upon the brest of our Lord: and whatsoever of the like kinde can be found in Religion, Miracles, and Revelations; as, the revelation of the Cross to Helen, the revelations of Constantine and Charles the Great, the revelations of Bridget, Cyril, Methodius, Mechtild, Joachim, Merhir, and suchlike. According to which, let the deprecations be composed, if when he goeth to sleep it be with a firm intention and the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.

Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true Oracles of dreams. And this he shall do; observe those things which in the second book of occult Philosophy are directed concerning this thing. He that is desirous therefore to receive an Oracle, let him abstain from supper and from drink, and be otherwise well disposed, his brain being free from turbulent vapours; let him also have his bed-chamber fair and clean, exorcised and consecrated


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 if he will; then let him perfume the same with some convenient fumigation; and let him anoint his temples with some unguent efficacious hereunto, and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy tables or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desireth to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a dream, when the Moon goeth through that signe which was in the ninth House of his nativity, and also when she goeth through the signe of the ninth House of the Revolution of his nativity; and when she is in the ninth signe from the signe of perfection. And this is the way and means whereby we may obtain all Sciences and Arts whatsoever, suddenly and perfectly, with a true Illumination of our understanding; although all inferiour familiar Spirits whatsoever do conduce to this effect; and sometimes also evil Spirits sensibly informing us Intrinsecally or Extrinsecally.

Chapter xii.
But if we would call any evil Spirit to the Circle, it first behoveth us to consider, and to know his nature, to which of the Planets it agreeth, and what. Offices are distributed to him from that Planet; which being known, let there be sought out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the Offices of the Said Spirit, as near as the same maybe done: as, if their power be over the Sea, Rivers or Flouds, then let the place be chosen in the Shore; and so of the rest. Then let there be chosen a convenient time, both for the quality of the Air, serene, clear, quiet, and fitting for the Spirits to assume bodies; as also of the quality and nature of the Planet and of the Spirit, as to wit, on his day, or the time whereas he ruleth: he may be fortunate or infortunate, sometimes of the day, and sometimes of the night, as the Stars and Spirits do require. These things being considered, let there be a Circle framed in the place elected, aswel for the defence of the Invocant, as for the confirmation of the Spirit.

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 the Circle it self there are to be written the divine general names, and those things which do yield defence unto us; and with them, those divine names which do rule this Planet, and the offices of the Spirit himself; there shall also be written therein, the names of the good Spirits which bear rule, and are able to binde and constrain that Spirit which we intend to call. And if we will any more fortifie and strengthen our Circle, we may adde Characters and Pentacles agreeing to the work; then also if we will, we may either within or without the Circle, frame an angular figure, with the inscription of such convenient numbers, as are congruent among themselves to our work; which are also to be known, according to maner of numbers and figures: of which in the second book of occult Philosophy it is sufficiently spoken. Further, He is to be provided of lights, perfumes, unguents and medicines, compounded according to the nature of the Planet and Spirit; which do partly agree with the Spirit, by reason of their natural and coelestial vertue; and partly are exhibited to the Spirit for religious and superstitious worship. Then he must be furnished with holy and consecrated things, necessary aswel for the defence of the Invocant, and his fellows, as also serving for bonds to binde and constrain the Spirits; such as are either holy Papers, Lamens, Pictures, Pentacles, Swords, Scepters, Garments of convenient matter and colour, and things of the like sort. Then when all these things are provided, and the Master and his fellows being in the Circle, in the first place let him consecrate the Circle, and all those things which he useth; which being performed with a convenient gesture and countenance, let him begin to pray with a loud voice after this manner. First let him make an oration unto God, and then let him intreat the good Spirits: and if he wilt read any Prayers, Psalms, or Gospel for his defence, they ought to take the first place. After these Prayers and Orations are said, then let him begin to invocate the Spirit which he desireth, with a gentle and loving Inchantment, to all the coasts of the World, with the commemoration of his own Authority


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 and power. And then let him rest a little, looking about him; to see if any Spirit do appear; which if he delay, then let him repeat his invocation, as abovesaid, until he hath done it three times; and if the Spirit be pertinacious, obstinate, and will not appear, then let him begin to conjure with divine power; so also that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himself, and reiterate the same three times, from stronger to stronger, using Objurgations, Contumeries, Cursings, & Punishments, and suspension from his Office and power and the like.

And after all the courses are finished, then cease a little; and if any Spirit shall appear, let the Invocant turn himself towards the Spirit, and courteously receive him, and earnestly intreating him, let him first require his name, and if he be called by any other name: and then proceeding further, let him ask him whatsoever he will: and if in any thing the Spirit shall shew himself obstinate or lying, let him be bound by convenient conjurations: and if you doubt of any lye, make without the Circle with the consecrated Sword, the figure of a triangle or Pentagone, and compel the Spirit to enter into it and if thou receivest any promise which thou wouldst have to be confirmed with an Oath, let him stretch the sword out of the Circle, and swear the Spirit, by laying his hand upon the Sword.

2A character with five corners.

Chapter xiii.
Then having obtained of the Spirit that which you desire, or are otherwise contented, license him to depart with courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful conjurations; and if need require, expel him by Exorcismes, and by making contrary fumigations. And when he is departed, go not out of the Circle, but make a stay, making prayer, and giving of thanks unto God and the good Angels, and also praying for your defence and conservation: and then all those things being orderly performed, you may depart.

Chapter xiv.
But if your hope be frustrated, and no Spirits will appear, yet for this do not despair; but leaving the Circle, return again at other times, doing as before. And if you shall judge


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 that you have erred in anything, then that you shall amend by adding or diminishing; for the constancy of Reiteration doth often increase your authority and power and striketh terror into the Spirits, and humbleth them to obey.

And therefore some use to make a Gate in the Circle whereby they may go in and out, which they open and shut as they please, and fortifie it with holy Names and Pentacles.

This also we are to take notice of, That when no Spirits will appear, but the Master being wearied hath determined to cease and give over; let him nor therefore depart without licensing the Spirits: for they that do neglect this, are very greatly in danger, except they are fortified with some sublime defence.

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

But when we do intend to execute any effect by evil Spirits, where an Apparition is not needful; then that is to be done, by making and forming that thing which is to be unto us as an instrument, or subject of the experiment it self; as, whether it be an image, or a Ring, or a Writing, or any Character, Candle, or Sacrifice, or any thing of the like sort: then the name of the Spirit is to be written therein, with his Character according to the exigency of the experiment, either by writing is with some blood, or otherwise using a perfume agreeable to the Spirit. Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit, conjuring him by the divine power.

Chapter xv.
There is another kinde of Spirits, which we have spoken of in our third book of Occult Philosophy, not so hurtful, and neerest unto men; so also, that they are effected with humane passions


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 and do joy in the conversation of men, and freely do inhabit with them: and others do dwell in the Woods and Deserts: & others delight in the company of divers domestique Animals and wilde Beasts; and othersome do inhabit about Fountains and Meadows. Whosoever therefore would call up these kinde of Spirits, in the place where they abide, it ought to be done with odoriferous perfumes, and with sweet sounds and instruments of Musick, specially composed for the business, with using of Songs, Inchantments and pleasant Verses, with praises and promises.

But those which are obstinate to yield to these things, are to be compelled with Threatenings, Comminations, Cursings, Delusions, Contumelies, and especially by threatning them to expel them from those places where they are conversant.

Further, if need be, thou maist betake thee to use Exorcismes; but the chiefest thing that ought to be observed, is, constancy of minde, and boldness, free, and alienated from fear.

Lastly, when you would invocate these kinde of Spirits, you ought to prepare a Table in the place of invocation, covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessels, and new knives. And you shall make a fire, whereupon a perfume shall be made. But let the Invocant go unto the head of the Table, and round about it let there be seats placed for the Spirits, as you please; and the Spirits being called, you shall invite them to drink and eat. Bur if perchance you shall fear any evil Spirit, then draw a Circle about it, and let that part of the Table at which the Invocant sits, be within the Circle, and the rest of the Table Without the Circle.

Chapter xvi.
In our third book of Occult Philosophy, we have taught how and by what means the Soul is joyned to the Body; and, what hapeneth to the Soul after death.

Thou maist know further, That those Souls do still love their relinquished Bodies after death, as it were a certain affinity


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 alluring them; such as are the Souls of noxious men, which have violently relinquished their Bodies, and Souls wanting a due burial, which do still wander in a liquid and turbulent Spirit about their dead carkasses; for these Souls by the known means by which heretofore they were conjoyned to their Bodies, by the like vapors, liquors, and favours, are easily drawn unto them.

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

In the raising up of these shadows, we are to perfume with new Blood, with the Bones of the dead, and with Flesh, Egges, Milk, Honey and Oile, and such-like things, which do attribute to the Souls a means apt to receive their Bodies.

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

Therefore the places most fitting for these things, are Churchyards. And better then them, are those places wherein there is the execution of criminal judgements. And better then these, are those places, in which of late yeers there have been some publike slaughters of men. Furthermore, that place is better then there, where some dead carkass, that came by a violent death, is not yet expiated, nor ritely buried, and was lately buried; for the expiation of those places, is also a holy Rite duly to be adhibited to the burial of the bodies, and oftentimes prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgement.


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

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

It is also to be known, That because the Souls are certain spiritual lights, therefore artificial lights, especially if they be framed out of certain competent things, compounded according to a true rule, with congruent inscriptions of Names and Seals, do very much avail to the raising up of departed Souls.

Moreover, these things which now are spoken of, are not alwaies sufficient to raise up Souls, because of an extranatural portion of understanding and reason, which is above, and known onely to the Heaven and Destinies, and their power.

We ought therefore to allure the said Souls, by supernatural and coelestial powers duely administred, even by those things which do move the very harmony of the Soul, aswel imaginative, as rational and intellectual; as are Voices, Songs, Sound, Inchantments: and Religious things; as Prayers, Conjurations, Exorcismes, and other holy Rites, which may very commodiously be administred hereunto.

The end of the fourth book of Agrippa


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Rh {|
 * rowspan="4"| Sciences
 * rowspan="4"|
 * rowspan="2"| Good
 * rowspan="2"|
 * Theoophy
 * Knowledge of the Word of God, and ruling ones life according to the word of God. Knowledge of the government of God by Angels, which the Scripture calleth watchmen; and to undertand the mytery of Angels.
 * Anthroophy givento man
 * Knowledge of natural things. Widom in humane things.
 * rowspan="2"| Evil
 * rowspan="2"|
 * Cakoophy
 * Contempt of the word of God, and to live after the will of the devil. Ignorance of the government of God by Angels. To contemne the cutody of the Angels, and that their companions are of the devil. Idolatry. Atheime.
 * Cacodæmony
 * The knowledge of poions in nature, and to ue them. Widom in all evil arts, to the detruction of mankinde, and to ue them in contempt of God, and for the los and detruction of men.
 * }
 * Contempt of the word of God, and to live after the will of the devil. Ignorance of the government of God by Angels. To contemne the cutody of the Angels, and that their companions are of the devil. Idolatry. Atheime.
 * Cacodæmony
 * The knowledge of poions in nature, and to ue them. Widom in all evil arts, to the detruction of mankinde, and to ue them in contempt of God, and for the los and detruction of men.
 * }
 * The knowledge of poions in nature, and to ue them. Widom in all evil arts, to the detruction of mankinde, and to ue them in contempt of God, and for the los and detruction of men.
 * }
 * }


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 BROOKE, ELIZABETH (1601–1683), religious writer, was born at Wigsale, Surrey, in January 1601. Her father was Thomas Colepeper; her mother was a daughter of Sir Stephen Slaney (, Faithful and Diligent Christian, p. 41); her only brother was John, afterwards created Lord Colepeper of Thoresway (ib. 42). Both parents died in Elizabeth's early youth, and she was brought up by Lady Slaney, her maternal grandmother (ib. 43). In 1620 she married Sir Robert Brooke, knight, of the Cobham family, by whom she had seven children, two of whom died in infancy. For two years the young couple resided in London as boarders with Elizabeth's aunt, Lady Weld (ib. 45). In 1622 they moved to Langley, Hertfordshire, where Sir Robert bought a seat; and in 1630, on the Brooke estates falling to him, they went to the family mansion, Cockfield Hall, Yoxford, Suffolk. Lady Brooke was an indefatigable reader of the Scriptures, of 'commentaries,' and of the ancient philosophers (in English translations); she took notes of all sermons she heard; she would question her family and servants about them; she engaged a divine to visit the hall once a fortnight as catechist, by whom she was herself catechised; and in 1631 she began a large volume (ib. 81) of 'Collections, Observations, Experiences, Rules,' together with 'What a Christian must believe and practise.' On 10 July 1646 her husband died (ib. 43), and for two years she absented herself from Cockfield Hall. She afterwards lost two daughters and a son; was harassed by lawsuits (though all these were eventually decided in her favour); and in 1669 her only surviving son, Sir Robert, was drowned in France, leaving her with only one child, Mary, her eldest daughter. She recovered from her griefs sufficiently to resume her charities, but became deaf in 1675, and after a long decay died on 22 July 1683. Nathaniel Parkhurst, her chaplain, and the vicar of the church, preached her 'Funeral Sermon,' and published it (with a portrait) in the following year, together with an account of her life and death. The book was dedicated to Miss Mary Brooke, the sole surviving member of the family. Parkhurst printed with the sermon some of Lady Brooke's 'Observations' and 'Rules for Practice.' A selection from the writings of Lady Brooke was published as late as 1828 in the 'Lady's Monitor,' pp. 61-79.

BROOKE, . FRANCES (1724–1789), authoress, was born in 1724, being one of the children of the Rev. William Moore by his second wife, a Miss Seeker (Gent. Mag. lix. part ii. 823, where Edward Moore, her brother, born 1714, is by error set down to be her father). John Buncombe, in the 'Feminiad' (1754), speaks of Frances Moore as a poetic maid, celebrated in a sonnet by Edwards in his 'Canons of Criticism,' and herself writing odes and beautifying the banks of the Thames by her presence at Sunbury, Chertsey, and thereabouts. In 1755 she appeared as an essayist under the pseudonym of Mary Singleton in a weekly periodical of her own, called 'The Old Maid' (price 2d., of 6 pp. folio). She appealed to correspondents for assistance in conducting her paper (after the 'Spectator' model), and in spite of her being attacked by 'an obscure paper, "The Connoisseur," with extreme brutality' (No. II. p. 10), she managed to maintain her publication for thirty-seven weeks. The whole issue was reprinted in a 12mo volume nine years after in 1764. Her marriage took place about 1756, the year of the publication of 'Virginia,' a tragedy, on the title-page of which the authoress appears as Mrs. Brooke. The volume includes other poems, and' Mrs. Brooke submits a proposal on a fly-leaf for a translation of 'Il Pastor Fido' (which came to nothing); and she recounts (Preface, v viii) how 'Virginia' had been offered by her to Garrick, who declined to look at it till Mr. Crisp's tragedy of the same name had been published, and ultimately rejected it (, Lit. Anecd. ii. 347; Biog. Dram. iii. 383). Her husband was the Rev. John Brooke, D.D., rector of Colney, Norfolk (Biog. Dram. i. 71-2), chaplain to the garrison of Quebec, attached to Norwich Cathedral as daily reader there, and, according to Blomefield (Hist. of Norfolk, vol. iv.), holding much other preferment in the same county. Soon after their marriage Dr. and Mrs. Brooke left England for Quebec on his garrison duties. The 'European Magazine' (xv. 99 et seq.), repeating 'a newspaper anecdote,' relates that, at a farewell party she gave before taking ship for her voyage, Dr. Johnson had her called to him in a separate room that he might kiss her, which he 'did not chuse to do before so much company.'

In 1763 she published a novel anonymously, 'The History of Lady Julia Mandeville,' containing much description of Canadian scenery, which went rapidly through four editions, with a fifth in 1769, a sixth in 1773, and a special Dublin edition in 1775. In 1764 she published a translation of Madame Riccoboni's 'Lady Juliet Catesby,' still anony-


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Rh instead of their own. The operations of such a bank, it will be perceived, are different from those of the two preceding ones, inasmuch as the currency by the introduction into it of paper money and paper credits, createable at will, in addition to the coin which before constituted the entire currency of the country, admits of expansion and contraction, and consesequently of fluctuations such as are unknown under a metallic currency.

In the nine hundred banks and branches which now exist in the United States, all the operations of these three distinct institutions are combined; and it is owing to this combination, by which dissimilar things are confusedly mixed together, that the public mind has been led into so much error upon the subject of banking. An analytical examination can alone enable any one to understand the true merits of this important subject.

From the foregoing definitions it will be seen that banks of deposit and banks of discount are of positive advantage to every country in which they are estabblished. The former protects the gold and silver of the community from the danger of robbery and fire, as well as from loss by abrasion, as has already been remarked, and at the same time greatly facilitates the operations of commerce by the convenience of payments in checks instead of payments in coin. The latter keeps the money of the community in constant employment by lending it to one borrower, as fast as it is paid back by another. But it will be readily seen, that such institutions do not hold out sufficient temptations for their frequent establishment, as corporations. To maintain a bank of deposits, a fund must be provided by government or individuals to defray its expenses, inasmuch as no number of


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 Cole of government, who dissolved their previous partnership with the exhibition commissioners. The collections from Marlborough House had already been moved into them. A new gallery, built for the pictures presented by Mr. Sheepshanks, was opened by the queen 20 June 1857. The erection of the buildings on this land, the formation of various collections, and the development of the department of science and art were Cole's great occupations until his final resignation in April 1873. His activity was always conspicuous; and his belief in the advantages of publicity occasionally led him to steps which made him the object of much (and often very unfair) ridicule in the press. His imperturbable good temper was never ruffled, and he generally succeeded in getting his own way. The great development of the system was chiefly due to his unremitting energy.

In 1858 he had proposed to build a great hall to be opened on occasion of the exhibition of 1862. Financial difficulties caused the abandonment of the scheme, but it was revived as part of the national memorial to the prince consort. The subscriptions being insufficient, Cole exerted himself to raise the funds by 'perpetual or freehold admissions.' The scheme was finally launched in 1865, the first stone laid in 1867, and the Royal Albert Hall finally opened 29 March 1871. Cole was also very active in starting the National Training School for Music, which was opened 17 May 1876, and formed the basis of the Royal College of Music, with its similar but wider scheme of open scholarships, founded in 1882.

After retiring from office, Cole continued to take an interest in many schemes of social and educational reform. He helped in organisingthe school for cookery during 1873-6. From 1876 to 1879 he lived at Birmingham and Manchester, and was director of a company formed to carry out General Scott's processes for the utilisation of sewage. He returned to London in 1880, and died there 18 April 1882.

He was made K.C.B. in March 1875; was nominated to the Legion of Honour in 1855; promoted to the higher grade in 1867; and received the Iron Cross of Austria in 1863.

Cole was a most amiable man in private life, and a friend of many distinguished contemporaries, especially of Thackeray, who contributed caricatures at his suggestion to the 'Anti-Cornlaw Circular.' His official papers and writings in periodicals of various kinds were numerous; he edited a cheap newspaper called the 'Guide' during his struggle with the record commission, Buller and Molesworth being co-proprietors with him, and from 1849 to 1852 edited a 'Journal of Design.' In 1875 he edited a collected edition of Peacock's works, to which Lord Houghton contributed a preface.

He was married, 28 Dec. 1833, to Marian Fairman, third daughter of William Andrew Bond of Ashford, Kent. She survives with a family of three sons and five daughters.

 COLE, HUMFRAY (fl. 1570–1580), engraver, was, according to his own description, a native of the north of England, and the specimens we have of his work show him to have been a careful and ingenious workman. He was employed in engraving mathematical and similar instruments in brass, of which there are some specimens in the British Museum. One of these is an astrolabe, most ingeniously constructed and beautifully engraved, at one time in the possession of Henry, prince of Wales. For the second edition of Archbishop Parker's, or the 'Bishops' Bible,' published in 1572, he engraved a map of the Holy Land, on which he describes himself as 'Humfray Cole, goldsmith, a Englishman born in ye north and pertayning to ye Mint in the Tower, 1572.' On the strength of his having engraved this map he has been credited with the portraits of Queen Elizabeth, Leicester, and Burghley, which appear in the same book; but the execution of these does not resemble his work, and they occur in the first edition of the bible published in 1568, from which Cole's map is absent. From his employment at the mint and the general character of his work he appears to have been only a mechanician and not an artist.

 COLE, JOHN (1792–1848), bookseller and antiquary, of Northampton and Scarborough, was born on 3 Oct. 1792 at Weston Favell in Northamptonshire. He was apprenticed to Mr. W. Birdsall, a bookseller of Northampton, and began his literary career with a 'History of Northampton and its Vicinity' in 1815. About two years later he married Susanna, second daughter of James Marshall of Northampton, and in 1817 purchased for 1,000l. the stock and goodwill of a bookseller at Lincoln. He printed his first 'Catalogue of Old Books' at Lincoln in that year. He brought out a 'History of


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 deprecations, with other rites and obervations, provoking and alluring pirits of this nature hereunto. Another power there is that doth direct and rule this Lot or Fortune, which is the very oule it elfe of the Projector, when he is carried to this work with ome great egree of his owne deire, for this Art hath a naturall obedience to the oule it elfe, and of neceity hath efficacy and is moved to that which the oule it elf deires, and this way is by far more true and pure; neither matters it where or how thee points are projected; therefore this Art hath the ame Radix with the Art of Atrologicall Quetions: which alo can no otherwie bee verified, unlee with a contant and exceive affection of the Querent himelfe: Now then that wee may proceed to the Praxis of this Art; firt it is to be knowne, that all Figures upon which this whole Art is founded are onely ixteen, as in this following Table you hall ee noted, with their names.


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 4 Now we proceed to declare with what Planets these Figures are distributed; for here- upon all the propriety and nature of Figures and the judgement of the whole Art dependeth: Therefore the greater and lesser Fortune are ascribed to the Sun; but the first or greater Fortune is when the Sun is diurnall, and posited in his dignities; the other, or lesser Fortune is when the Sun is nocturnall, or placed in lesse dignities: Via, and Populus (that is, the Way, and People) are referred to the Moone; the first from her beginning and encreasing, the second from her full light and quarter decreasing: Acquisitio, and Laetitia (which is Gaine, Profit; Joy and Gladness) are of Jupiter: But the first hath Jupiter the greater Fortune, the second the lesse, but without detriment: Puella, and Amissio are of Venus; the first fortunate, the other (as it were) retrograde, or combust: Conjunctio and Albus are both Figures of Mercury, and are both good; but the first the more Fortunate: Puer, and Rubeus are Figures ascribed to Mars; the first whereof hath Mars benevolent, the second malevolent: Carcer, and Tristitia are both Figures of Saturn and both evill; but the first of the greater detriment: The Dragons head, and Dragons tayle doe follow their own natures.

And these are the infallible comparisons of the Figures, and from these wee may easily discerne the equality of their signes; therefore the greater and lesser Fortunes have the signes of Leo, which is the House of the Sun: Via and Populus have the signe of Cancer, which is the House of the Moone: Acquisitio hath for his signe Pisces; and Laetitia, Sagitary, which are both the Houses of Jupiter: Puella hath the signe of Taurus, and Amissio of Libra, which are the Houses of Venus:  Conjunctio hath for its signe Virgo, and Albus the signe Gemini, the Houses of Mercury:  Puella and Rubeus have for their signe Scorpio, the House of Mars:1  Carcer hath the signe of Capricorne, and Tristitia Aquary, the Houses of Saturn:  The Dragons head and taile are thus divided, the head to Capricorne, and the Dragons taile adhereth to Scorpio; and from hence you may easily obtaine the triplicities of these signs after the manner of the triplicities of the signes of the Zodiack:  Puer therefore, both Fortunes, and Laetitia do govern the fiery triplicity; Puella, Conjunctio, Carcer, and the Dragons head the Rh


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 doe make the Airy triplicity: and Via, Populus, and Rubeus, with the Dragons taile, and Acquisitio do rule the watry triplicity, and this order is taken according to the course or manner of the signes. But if any one will constitute these triplicities according to the natures of the Planets, and the Figures themselves, let him observe this Rule, that Fortuna major, Rubeus, Puer, and Amissio doe make the fiery triplicity: Fortuna minor, Puella, Laetitia, and Conjunctio triplicity of Ayre: Acquisitio, the Dragons taile, Via, and Populus doe governe the watry tri- plicity; and the earthly triplicity is ruled by Carcer, Tristitia, Albus, and the Dragons head. And this way is rather to be observed then the first which we have set forth; because it is constituted according to the Rule and manner of the signes. This order is also far more true and rationall then that which vulgarly is used, which is described after this manner: of the Fiery triplicity are, Cauda, Fortuna minor, Amissio, and Rubeus: of the Airy triplicity are, Acquisitio, Laetitia, Puer, and Conjunctio:  of the watry triplicity are, Populus, Via, Albus, and Puella: And Caput, Fortuna major, Carcer, and Tris- titia are of the earthly triplicity. They doe likewise distribute these Figures to the twelve signes of the Zodiack, after this manner, Acquisitio is given to Aries;  Fortuna, both major and minor to Taurus;  Laeti- tia to the signe Gemini; Puella and Rubeus to Cancer;  Albus is assigned to Leo, Via to Virgo;  the Dragons head, and Conjunctio to Libra;  Puer is submitted to Scorpio;  Tristitia 1. This should be Puer and Rubeus, with Puer assigned to Aries, as is confirmed by the following sen- tences. 4 and Amissio are assigned to Sagitary; the Dragons taile to Capricorne;  Populus to Aquarius; and Carcer is assigned the signe Pisces. And now we come to speake of the manner of projecting or setting downe these Fig- ures, which is thus; that we set downe the points according to their course in four lines, from the right hand towards the left, and this in four courses: There will therefore result unto us foure Figures made in foure severall line; which foure Figures are wont to be called Matres: which doe bring forth the rest, filling up and compleating the whole Figure of Judgement, an


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 whereof you may see heere following. Of these foure Matres are also produced foure other secondary Figures, which they call Filia, or Succedents, which are gathered together after this manner; that is to say, by mak- ing the four Matres according to their order, placing them by course one after another; then that which shall result out of every line, maketh the Figure of Filiae, the order whereof is by discending from the superior points through the mediums to the lowest: as in this example.1 Table 2: Four Matres or Original Figures (Example) HHHHHHHHH HHHHHH IHHHHHH HHHHH IHHHHH IHHHH HHHHH IHHHH HHHHHH HHHHHH HHHHHH IHHHHH IHHHHH IHHHH IHHHH IHHHHH 1. That is to say, the four Matres are placed in a single row as in Table 3. The dots in the top row of the figures are used to form the first Filia: The top row of the first Matre becomes the top row of the first Filia; the top row of the second Matre becomes the second row of the first Filia; the top row of the third Matre becomes the third row of the first Filia, and the top row of the last Matre becomes the bottom row of the first Filia. The second, third and fourth rows of the Matres are similarly used to form the remaining Filiae. 5


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 Anthony Weldon, who describes Cobham as a fool, tells the same story in his 'Court of King James,' 1651.

Cobham married after 1597 the widow of Henry, twelfth earl of Kildare, and daughter, of the Earl of Nottingham. She abandoned her second husband after his disgrace, and, although very rich, 'would not,' says Weldon, 'give him the crumbs that fell from her table' She acted for a few years as governess to the Princess Elizabeth. The crown apparently allowed her to occupy Cobham Hall, and the king visited her there in 1622. Cobham had no children, and his next heir was William, son of his brother George. William was 'restored in blood' in 1610 but not allowed to assume his uncle's title. Charles I, however, in 1645, conferred the barony on a royalist supporter, Sir John Brooke, grandson of George, sixth Lord Cobham, and second cousin of Henry, the eighth lord.' Sir John died without issue in 1651.

BROOKE, HENRY (1694–1757), schoolmaster and divine, was a son of William Brooke, merchant, and his wife Elizabeth Holbrook, who were married at Manchester Church in 1678-9. He was educated at Manchester grammar school, and gained an exhibition 1715-18. He proceeded to Oriel College, Oxford, where he graduated M.A. on 30 April 1720. He was D.C.L. in 1727. Brooke, then a fellow of Oriel, was made headmaster of Manchester grammar school in September 1727. He obtained a mandamus from the crown to elect him a fellow of the collegiate church, and was elected in 1728, in spite of tory opposition. He appears to have been on good terms with John Byrom, a tory Jacobite, but he was unsuccessful as a master, and the feoffees of the school reduced his salary from 200l. to 10l. In order to put himself into better relations, he published 'The Usefulness and Necessity of studying the Classicks, a speech spoken at the breaking-up of the Free Grammar School in Manchester, Thursday, 13 Dec. 1744. By Hen. Brooke, A.M., High Master of the said School. Manchester, printed by R. Whitworth, Bookseller, ,' (a misprint for 1744). This tract, now exceedingly rare, is reprinted by Whatton. Howley, the father of the archbishop, and one of his pupils says that Brooke was 'an accurate and accomplished scholar, though lenient as a disciplinarian.' Another of his works, 'The Quack Doctor,' published in 1745, is described as very poor doggerel, with ironically laudatory notes, probably written by Robert Thyer or the Rev. John Clayton. A Latin tract, 'Medicus Circumfaraneus,' is perhaps a translation of the preceding. In 1730 he received the Oriel College living of Tortworth in Gloucestershire. Here he lived, after resigning the Mastership of the Manchester grammar school in 1749, until his death on 21 Aug. 1757. Watt attributes to him two sermons 1746, and a sermon 1747. His best known book is 'A Practical Essay concerning Christian Peaceableness,' which went through three editions in the year 1741. The third edition contains some additional matter. He was married, and had one daughter. Brooke left his library for the use of his successors at Tortworth. A portrait of him, as late as 1830, was 'at at Mr. Hulton's, of Blackley.'

BROOKE, HENRY (1703?–1783), author, was son of the Rev. William Brooke, a protestant clergyman, by his wife, whose name was Digby. William Brooke, who appears to have been related to the family of Sir Basil Brooke, an 'undertaker' in the plantation of Ulster, possessed lands at Rantavan in Cavan, and was rector of Killinkere and Mullagh in that county. He married Lettice, second daughter of Simon Digby, bishop of Elphin. Henry Brooke, the elder of two sons, was born about 1703, and is said to have been educated by Swift's friend, Sheridan. The register of Trinity College, Dublin, shows that he was entered 7 Feb. 1720, 'in his seventeenth year,' from the school of Dr. Jones. He afterwards entered the Temple, London. On his return to Ireland Brooke married a youthful cousin, Catherine Meares of Meares Court, Westmeath, whose guardianship had been entrusted to him. In 1735 he published at London a poem entitled 'Universal Beauty,' which is stated to have been revised and approved of by Pope. This production was supposed to have furnished the foundation for the 'Botanic Garden' by Darwin. Swift is said to have entertained a favourable opinion of Brooke's talents, but to have counselled him against devoting himself solely to literature. In


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 And these 8 Figures do make 8 Houses of Heaven, after this manner, by placing the Figures from the left hand towards the right: as the foure Matres do make the foure first Houses, so the foure Filia doe make the foure following Houses, which are the fift, sixt, seaventh, and eighth: and the rest of the Houses are found after this manner; that is to say, out of the first and second is derived the ninth; out of the third and fourth the tenth; out of the fifth and sixth the eleventh; and out of the seventh and eighth the twelfth: By the combination or joyning together of the two Figures according to the rule of the even or uneven number in the remaining points of each Figure. After the same manner there are produced out of the last foure Figures; that is to say, of the ninth, tenth, eleventh, and twelfth, two Figures which they call Coadjutrices or Testes; out of which two is also one constituted, which is called the Index of the whole Figure, or thing Queried: as appeareth in this example following.1


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 And this which we have declared is the common manner observed by Geomancers, which we do not altogether reject neither extoll; there this is also to be considered in our judgements: Now therefore I shall give unto you the true Figure of Geomancy, according to the right constitution of Astrologicall reason, which is thus. As the former Matres doe make the foure Angles of an House, the first maketh the first Angle, the second the second Angle, the third maketh the third Angle, and the fourth the fourth Angle; so the foure Filiae arising from the Matres, doe constitute the foure succe- dent Houses; the first maketh the second House, the second the eleventh, the third the eighth, and the fourth maketh the fifth House: the rest of the Houses, which are Cadents are to be calculated according to the Rule of their triplicity; that is to say, by making the ninth out of the fourth2 and fifth, and the sixth out of the tenth and second, of the seventh and eleventh the third, and of the fourth and eighth the twelfth. And now you have the whole Figure of true judgement constituted according to true and efficatious reasons, whereby I shall shew how you shall compleat it: the Figure which shall bee in the first house shall give you the signe ascending, which the first Figure sheweth; which being done, you shall attribute their signes to the rest of their Houses, Table 3: Matres and the derived Filiae 1. See illustration next page. 2. Should read “first”. By this alternate method, the Cadent figures are calculated by combining the fig- ures according to the elemental triplicity of the zodiac signs that naturally correspond to each house. E.g., Aries to the first house, Taurus to the second, etc. Thus the ninth house, Sagittarius, is derived from the first and fifth houses, corresponding to Aries and Leo. The astrological chart on page 7 reflects this method, and not the “Theme” shown on the page 6. 6 according to the order of the signes: then in every House you shall note the Planets according to the nature of the Figure: then from all these you shall build your judgement according to the signification of the Planets in the signes and Houses wherein they shall be found, and according to their aspects among themselves, and to the place of the querent and thing quosited; and you shall judge according to the natures of the signes ascending in their Houses, and according to the natures of proprieties of the Figures which they have placed in the severall Houses, and according to the commisture of other Figures aspecting them: The Index of the Figure which the Geomancers for the most part have made. how it is found in the former Figure. Matres. Filiae. AThemeofGeomancy. Coadjutrices or Testes Index 7 But here we shal give you the secret of the whole Art, to find out the Index in the sub- sequent Figure, which is thus: that you number all the points which are contained in the lines of the projections,


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 and this you shall divine by twelve: and that which remaineth project from the Ascendant by the several Houses, and upon which House there falleth a final unity, that Figure giveth you a competent Judgement of the thing quesited; and this together with the significations of the Judgements aforesaid. But if on either part they shall be equal, or ambiguous, then the Index alone shall certifie you of the thing quesited. The example of this Figure is here placed. It remaineth now, that we declare, of what thing and to what House a Question doth appertain. Then, what every Figure doth shew or signifie concerning all Questions in every House. First therefore we shall handle the significations of the Houses; which are these. The first House sheweth the person of the Querent, as


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 often as a Question shall be proposed concerning himself of his own matters, or any thing appertaining to him. And this House declareth the Judgement of the life, form, state, condition, habit, disposition, form and figure, and of the colour of men. The second House containeth the Judgement of substance, riches, poverty, gain and loss, good fortune and evil fortune: and of accidents in substance; as theft, loss or negligence. The third House signifieth brethren, sisters, and Collaterals in blood: It judgeth of small journeys, and fidelities of men. The fourth House signifies the fathers and grandfathers, patrimony and inheritance, possessions, buildings, 8 fields, treasure, and things hidden: It giveth also the description of those who want any thing by theft, losing or negligence. The fifth House giveth Judgement of Legats, Mes- sengers, Rumours, News; of Honour, and of accidents after death: and of Questions that may be propounded concerning women with childe, or creatures pregnant. The sixth House giveth Judgement of infirmities, and medicines; of familiars and servants; of cattel and domestick animals. The seventh House signifies wedlock, whoredom, and fornica- tion; rendreth Judgement of friends, strifes, and controversies; and of matters acted before Judges. The eighth hath signification of death, and of those things which come by death of Legats, and hereditaments; of the dowry or portion of a wife. The ninth House sheweth journeys, faith, and constancie; dreams, divine Sciences, and Religion. The tenth House hath signification of Honours, and of Magisterial Offices. The eleventh House signifies friends, and the substance of Princes. The twelfth House signifies enemies, servants, imprisonment, and misfortune, and whatsoever evil can happen besides death and sick- ness, the Judgements whereof are to be required in the sixth House, and in the eighth. It rests now, that we shew you what every Figure before spoken of signifieth in these places; which we shall now unfold. The greater Fortune. Fortuna


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 major being found in the first House, giveth long life, and freeth from the molestation of Diseases: it demonstrateth a man to be noble, magnanimous, of good man- ners, mean of stature, complexion ruddy, hair curling, and his superior members greater than his inferiour. In the second House, he signifies manifest riches and manifest gain, good fortune, and the gaining of any thing lost or mis-laid; the taking of a thief, and recovery of things stolen. In the third House, he signifies brethren and kinsmen, Nobles, and persons of good conversation; journeys to be prosperous and gainful with honour: it demonstrateth men to be faithful, and their friendship to be unfeigned. In the fourth House, he represents a father to be noble, and of good reputation, and known by many people: He enlargeth possessions in Cities, increaseth Patrimonies, and discovereth hid- den treasures. In this place he likewise signifies theft, and recovers every thing lost. In the fifth House, he giveth joy by children, and causeth them to attain great Honours: Ebas- sages he rendereth prosperous; but they are purchased with pains, and prayers: He noteth rumours to be true: he bestoweth publike Honours, and causeth a man to be very famous after death: foresheweth a woman with childe to bring forth a man-childe. In the sixth House, he freeth from diseases; sheweth those that have infirmities shall in a short time recover; signifieth a Physician to be faithful and honest to administer good Physick, of which there ought to be had no suspicion; household servants and ministers to be faithful: and of animals, he chiefly signifies Horses. In the seventh House, he giveth a wife rich, honest, and of good manners; loving and pleasant: he overcometh strifes and contentions. But if the Question be concerning them, he signifieth the adversaries to be very potent, and great favourites. In the eighth House, if a Question be proposed of the death of any one, it signifies he shall live: the kinde of death he sheweth to be good and natural; and honest burial, and honourable Funerals: He foresheweth a wife to have a rich dowry, lega- cies and inheritance. In the ninth House, he signifies journeys to be prosperous;


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 and by land on horseback, rather then on foot, to be long, and not soon accomplished: He sheweth the return of those that are absent; signifies men to be of good faith and constant in their intentions; and religious; and that never change or alter their faith: Dreams he presageth to be true; signifieth true and perfect Sciences. In the tenth House, he foresh- eweth great Honours, bestoweth publike Offices, Magistracie, and Judgements; and 9 honours in the Courts of Princes: signifieth Judges to be just, and not corrupted with gifts: bringeth a Cause to be easily and soon expedited: sheweth Kings to be potent, fortunate, and victorious: denoteth Victory to be certain: signifieth a mother to be noble, and of long life. In the eleventh House, he signifies true friends, and profitable; a Prince rich and lib- eral; maketh a man fortunate, and beloved of his Prince. In the twelfth House, if a Ques- tion be proposed of the quality of enemies, it demonstrateth them to be potent and noble, and hardly to be resisted: But if a Question shall be concerning any other condition or respect to the enemies, he will deliver from their treacheries. It signifieth faithful servants; reduceth fugitives; hath signification of animals, as horses, lions, and bulls; freeth from imprisonments; and eminent dangers he either mitigateth or taketh away. The lesser Fortune. Fortuna minor in the first House, giveth long life, but incumbered with diverse molesta- tions and sicknesses: it signifieth a person of short stature, a lean body, having a mold or mark in his forehead or right eye. In the second House, he signifies substance, and that to be consumed with too much prodigality: hideth a thief; and a thing stoln is scarcely to be recovered, but with great labour. In the third House, he causeth discord amongst brethren and kinsfolks; threateneth danger to be in a journey, but escapeth it: rendreth men to be of good faith, but of close and hidden mindes. In the fourth House, he prejudiceth Patrimo- nies and Inheritances; concealeth treasuries; and things lost cannot be regained, but with great difficulty: He signifieth a father to be honest, but a spender of his estate through prodigality, leaving small portions


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 to his children. Fortuna minor in the fifth House giveth few children; a woman with childe he signifies shall have a woman-childe; signifies Embassages to be honourable, but little profitable; raiseth to mean honours; giveth good fame after death, but not much divulged; nor of lasting memory. In the sixth House, he signifies diseases, both Sanguine and Cholerick; sheweth the sick person to be in great danger, but shall recover: signifies faithful servants, but slothful and unprofitable: And the same of other animals. In the seventh House, he giveth a wife of a good progenie descended; but you shall be incumbred with many troubles with her: causeth love to be anxious & unconstant: prolongeth contentions, and maketh ones adversary to circumvent him with many cavillations; but in process of time he giveth victory. In the eighth House, he sheweth the kind of death to be good and honest; but obscure, or in a strange place, or pilgrimage: discovereth Legacies and Possessions; but to be obtained with suit and diffi- culty: denoteth Funerals and Buryings to be obscure; the portion of a wife to be hardly gotten, but easily spent. In the ninth House, he maketh journeys to be dangerous; and a party absent slowly to return; sheweth Sciences to be unaccomplished; but keepeth con- stancy in Faith and Religion. In the tenth House, he signifieth Kings and Princes to be potent; but to gain their powe with war and violence: banished me he sheweth shall soon return: it likewise discovereth Honours, great Offices and benefits; but for which you shall continually labour and strive, and wherein you shall have no stable continuance: A Judge shall not favour you: suits and contentions he prolongeth: A father and mother he sheweth shall soon die, and always to be affected with many diseases. In the eleventh House, he maketh many friends; but such as are poor and unprofitable, and not able to relieve thy necessities: it ingratiates you with Princes, and giveth great hopes, but small gains; neither long to continue in any benefice or offices bestowed by a Prince. In the twelfth House, he sheweth enemies to be