Of Abstinence / 645

and deceive, that we may obtain the most simple all composition, division, and various discourse
truth. 17 The multitude therefore of affections, being laid aside, let us, ascending to the intel-
senses, imaginations, and opinions is to be left, lectuallife, and simple sight, behold the intelli-
which in itself is as different, as some things are gible essence with individual and simple
contrary to others in any subject; and we must precepts, that we may attain to the highest
ascend to sciences, in which although there be a being of the soul, by which we are one, and
various multitude, yet there is no contrariety. For under which our multitude is united. Therefore
all are knit one to the other, and do serve one the let us attain to the First Unity, from whom there
other, under one the other, until they come to is a union in all things, through that One which
one, presupposed by all, and supposing none is as the flower of our essence: which then at
beyond it; to which all the rest may be referred. length we attain to, when avoiding all multi-
Yet this is not the highest top of knowl- tude we do arise into our very unity, are made
edges, but above it is a pure intellect. Therefore one, and act uniformly.

NOLes-ChapLeR LV
I. third concoction-The first concoction was 9. furies or madness-Horace Satires 2.3.
digestion in the stomach and intestines; the second
concoction was the transformation of the chyme 10. infinite number of fools-This seems not to be a
formed by the previous process into blood; the third specific quote, but a reference to the book Ecclesias-
concoction was secretion of such things as sweat ticus in general.
and tears. These last Burton calls "excrementitious
humours of the third concoction" (Burton Anatomy II. Boetius-Boetius Consolation of Philosophy 1.7:
of Melancholy 1.1.2.2 [1621] 1961,1:148). "The Perturbations of Passion."

2. Moses-Exodus 34:28-9. 12. multitudes-Agrippa uses this term in very much

the same way that maya is used by the Hindus and
3. Elias-I Kings 19:4-8; II Kings 2: II . Buddhists. Reality is single, uniform and unvarying.
All that is changeable, varied and multiple is there-
4. aliment-Sustenance. fore unreal, a passing illusion from the absolute per-
spective, and if we are to approach that God view,
5. in all temperance-For a description of the we also must so regard it. This is derived from Neo-
evening meal among the Pythagoreans, see platonism (see note 16 below).
Iamblichus Life of Pythagoras 21 (Taylor, 52).
13. testifies of him-Exodus 3; 33: 11.
6. hierophantae-Hierophantes was the supreme
priest of Attica and head of the Eleusinian Mysteries. 14. twenty years-Pliny mentions this 20 years in the
He was chosen for life from the hieratic family of desert, during which, he says, Zoroaster lived on
the Eumolpidae, and upon assuming his office ritu- cheese (Pliny 11.97). The Zoroastrians called this
ally cast his old name into the sea, and was thereafter retirement of their leader into the wilderness his
known only by his title. Presiding over the Myster- "journey to the throne of Ormuzd." Dio Chrysostom
ies, he declared an end to all warfare while they were writes that out of a love for wisdom and righteous-
being observed, revealed the secrets of the cult to ini- ness, Zoroaster withdrew from other men and lived
tiates, and had power to bar the entry of those he in solitude on a mountain. The mountain was con-
considered unworthy. A headband and embroidered sumed by fire, but the sage escaped injury and there-
purple robe made up his ritual apparel. after spoke to the multitude.

7. hymn of all the gods-This reference is not in the 15. lay hid so long-See note 3, ch. XLVII, bk. Ill.
hymn to Musaeus given by Taylor in his Hymns of
16. upon Alcibiades-
Orpheus. Agrippa must have another Orphic work
in mind. So, if you wish to travel by the various
ways of knowing, ... flee all the objects of
8. Tusculans' Questions-Tusculanarum disputa- sense (since they are dispersed and divided
tionum libri V. and not subject to accurate apprehension)
646/ THE THREE BOOKS OF OCCULT PHILOSOPHY-BOOK III

and lift yourself up away from these to totalities. When you have arrived there,
incorporeal being .... After the multiplicity you will have left behind all multiplicity,
in souls lift yourself up to the Intellect and you will have ascended to the very source
the realms of intelligence in order that you of the Good. (Proclus Commentary on the
may grasp the unification of things: ... First Alcibiades 248-9. In Proclus: Alcibi-
Having ascertained and been initiated into ades I . trans. W. O ' Neill [The Hague: Mar-
the knowledge of the intelligent multiplic- tinus Nijhoff, 1965], 163)
ity that is undivided and unified, proceed in
tum to another principle, and prior to the 17. most simple truth-This is the argument Agrippa
intelligent forms of being consider their was later to expound at greater length in the Vanity of
henads and the unity that transcends the the Sciences.
 CHAPTeR LVl

Of penl-cency, and alms.

Ow the greatest part of purgations is a There is as yet another sacrament of expia-

N voluntary penitency for faults: for (as

saith Seneca in Thyeste)1 he whom it
grieves that he hath offended, is in a
manner innocent. This brings to us the greatest
tion, viz. alms giving, of which as I remember I
have read very little in philosophers, but the
very truth taught us that, saying, give ye alms,
and all things shall be clean to you;6 and in
expiation, whilst it opposeth afflictings to Ecclesiasticus it is read, as water extinguisheth
delights, and purgeth out of the soul a stupid fire, so alms doth sin; 7 and Daniel taught the
joyfulness, and gives a certain peculiar power, King of Baby\on,8 that he should redeem his
reducing us to the things above. Penitency sins by alms; and the angel Raphael testifieth to
therefore is not only a mortification of vices, but Tobias ,9 because alms frees from death, and is
a spiritual martyrdom of the soul ; which with that which purgeth sins, and make us find eter-
the sword of the spirit is on all sides mortified; nallife.
now the sword of the spirit is the word of God; Hence Christ commanded us to pray to the
whence Jeremiah 2 the prophet saith, and also Father, forgive us as we forgive others, give to
Paul , writing to the Ephesians,3 cursed is he that us as we give to others; to of which he said in
withholdeth his sword from blood; and the another place, ye shall receive an hundredfold,
Psalmist sings: 4 A sword is in their lips. and shall possess eternal life. II He shall when
Therefore our cogitations, afflictions of he comes to judge the quick and the dead,
our mind, and all evils that proceed from our upbraid the wicked above all things for their
heart and mouth , must be uttered to the priest neglect of alms and works of mercy, when he
in confession, that he may according to the shall say, I was hungry, and thirsty, and ye gave
word of God judge those things; and according me neither meat, nor drink; 12 and in another
to the power granted to him by God, penitency place he speaks of the poor, what ye have done
being joined with it, may purify, and purge to anyone of them ye have done to me. 13
them, and direct them to that which is good; Which Homer also seems to be sensible of,
neither is there found in religion for the expiat- when he brings in a young man wooing, Anti-
ing heinous offences a stronger sacrament. noe,14 saying these words: Antinoe how plausi-
Hence the gods themselves (Ovid in Pontus 5 bly hast thou slain a poor begger! He shall
being witness): destroy thee if God be in heaven, for the gods
themselves being likened to strangers, and
Do often ease the pains, restore the lights
guests, go out into the whole world, overturning
Which were caught away, when that mortal
wights cities, and beholding the injuries, and wicked-
They see repenting of their sins , - - - - ness of men.

647
648 / THE THREE BOOKS OF OCCULT PHILOSOPHY-BOOK III

NOLes-ChapLeR LVl

I. in Thyeste-The Thyestes is one of the tragic plays 8. King of Babylon-Daniel 4:27.

written by the Roman philosopher Seneca.
9. to Tobias-Apocryphal book of Tobit 12:9. See
2. Jeremiah-Jeremiah 48: 10. also 4:7-11.

3. to the Ephesians-Ephesians 6:17. 10. as we give to others -Matthew 6: 12.

4. Psalmist sings-Psalms 59:7. 11. possess eternal life-Matthew 19:29.

5. Ovid in Pontus- 12. neither meat, nor drink-Matthew 25:42.

I have beheld one who confessed that he
13. done to me-Matthew 25:40.
had offended the Divinity of Isis, clothed
in linen, sitting before the altars of Isis;
14. Antinoe-One of the suitors of Penelope reproves
another, deprived of his sight for a fault
Antinoos for striking Odysseus, who is disguised as a
like his, was crying, in the middle of the
beggar:
road, that he had deserved it. The inhabi-
tants of heaven rejoice that such public "Antinoos, you did badly to hit the
declarations are made, that they may prove unhappy vagabond:
by testimony how great is the extent of a curse on you, if he turns out to be some
their power. Often do they mitigate the god from heaven.
punishment, and restore the sight that has For the gods do take on all sorts of trans-
been taken away, when they see that a man formations, appearing
has truly repented of his error. (Ovid Ex as strangers from elsewhere, and thus they
Ponto I, lines 51-8 [Riley, 371]) range at large through the cities,
watching to see which men keep the laws,
6. clean to you-Luke 11 :41. and which are violent."
(Homer Odyssey 17, c. lines 483-7 [Latti-
7. alms doth sin-Apocryphal book of Ecclesiasticus more, 265]).
3:30.
 CHAPTeR LVll

Of rhose rhings which being

ourwaRdly adminisreRed conduce ro eJCpiarion.

t is believed, and it is delivered by them that very powerful in these, as well for expiating of ill

1 are skillful in sacred things, that the mind also

may be expiated with certain institutions, and
sacraments ministered outwardly, as by sacri-
fices, baptisms, and adjurations, benedictions,
spirits, as any bewitchings: also the feathers of a
lapwing being fumed, drives away phantasms.
It is wonderful and scarce credible, but that
that grave and worthy author Josephus relates it
consecrations, sprinklings of holy water, by in his history of Jerusalem, of a root of Baaras,9
annointings, and fumes, not so much consecrated so called from a place near Machernus, a town
to this, as having a natural power thus to do. of Judea, being of a yellow colour, that in the
Upon this account sulphur hath a place in night it did shine, and was hard to be taken, that
religions, to expiate ill demons with the fume it did oftentimes deceive the hands of them that
thereof. An egg also was wont to be used in went to take it, and go out of their sight, never
purgations; I hence eggs are called holy, stood still, till the urine of a menstrous woman
whence Ovid: 2 was sprinkled on it. Neither yet being thus
retained, is it pulled up without danger, but sud-
Let the old woman come, and purge the bed, den death falls upon him that draws it up, unless
And place, and bring sulphur and eggs he were fortified with an amulet of the said root;
sacred which they that want, sacrificing about the earth
In her trembling hand.- - - - do bind the root to a dog by a cord, and
presently depart: at length the dog with a great
Proclus also writes,3 that the priests in purify- deal of pains draws up the root, and as it were
ings were wont to use sulphur, and bitumen, or supplying the place of his master presently dies,
the washings of sea water: for sulphur purifies after which anyone may handle the root without
by the sharpness of its odour, and sea water by danger; the power of which is much excellent in
reason of its fiery part. expiations, as is manifest for the delivery of
In like manner the herb cinquefoil:4 where- those that are vexed with unclean spirits.
fore by reason of its purity the ancient priests did f;J"ow that these kind of matters should act
use it in purifications. 5 Also the boughs of olives: upon spiritual substances by putting them to
for these are said to be of so great purity, that they flight, or by alluring them, or mitigating them,
report that an olive tree planted by an harlot is or by inciting them, they are of no other opinion
thereby forever made unfruitful, or else withers. 6 than that the fire of Sicilia lO acts upon souls:
In like manner, frankincense, myrrh, ver- which (William of Paris being witness) not
vain, valarian, and the herb called phu 7 conduce hurting the bodies, doth most intolerably tor-
to expiation. Also the blessed clove flower; and ment the souls of them that are near. II But of
the gall of a black dogS being fumed is said to be those in part we have treated before.

649
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No-ces-Chap-ceR 1Vll

I. in purgations-Rotten eggs have a sulfurous smell. "According to M. Varro [De re rustica 1.2], an olive-
tree which has been licked by the tongue of the she-
2. whence Ovid-Ovid Ars Amatoria (Art of love) 2 goat, or upon which she has browsed when it was
line 329. Eggs and sulfur were used to purify the first budding, is sure to be barren" [Pliny 15.8
chambers of the sick, even the love-sick. One can eas- [Bostock and Riley, 3:291-2])
ily imagine that the lingering stench would lift them
from their melancholy. Apuleius mentions the purifi- 7. phu-Valeriana phu, the garden valerian or Cretan
cation of a ship by a priest of Isis with "a torch, an spikenard. Turner reports that it "groweth in Pontus"
egge, and sulphur" (Golden Asse ch. 47, near the end). (Herbal 1562, 2:86 [OED , s.v. Phu]). Gerard says it
"is put into counterpoisons and medicines preserva-
3. Proclus also writes- tive against the pestilence" (Gerard [1633] 1975,
2:440: 1078)
The heart of a mole is subservient to div-
ination, but sulphur and marine water to
8. black dog-The black dog is the beast of Hecate.
purification. Hence the ancient priests, by
the mutual relation and sympathy of things
9. root of Baaras-
to each other, collected their virtues into
one, but expelled them by repugnancy and ... but still in that valley which encom-
antipathy; purifying when it was requisite passes the city on the north side, there is a
with sulphur and bitumen, and sprinkling certain place called Baaras, which pro-
with marine water. For sulphur purifies, duces a root of the same name with itself;
from the sharpness of its odour; but marine its colour is like to that of flame, and
water on account of its fiery portion. (Pro- towards the evening it sends out a certain
elus De sacrificio et magia, frag., Latin ray like lightning; it is not easily taken by
trans. Marsilius Ficinus [Venice, 1497]. such as would do it, but recedes from their
Trans. Thomas Taylor, in Iamblichus On hands, nor will yield itself to be taken qui-
the Mysteries [Taylor, 346]) etly, until either the urine or a woman, or
her menstrual blood, be poured upon it;
4. cinquefoil-Pliny says about cinquefoil: "This nay, even then it is certain death to those
plant is also employed in the purification of houses" that touch it, unless anyone take and hang
(Pliny 25.62 [Bostock and Riley, 5: 123]). the root itself down from his hand, and so
carry it away. It may also be taken another
5. in purifications-Ovid gives an extensive list of way without danger, which is this: they dig
materials used for purification in the rites of the god- a trench quite round about it, till the hidden
dess Pales: part of the root be very small, they then tie
a dog to it, and when the dog tries hard to
The blood of a horse will be the fumiga-
follow him that tied him, this root is easily
tion, and the ashes of a calf; and the third
plucked up, but the dog dies immediately,
ingredient will be the stripped stalk of the
as if it were instead of the man that would
hard bean. Shepherd, purify the full sheep
take the plant away; nor after this need any
at the beginning of twilight; let the water
one be afraid of taking it into their hands.
first sprinkle them, and let the broom,
Yet after all this pains in getting it, it is
made of twigs, sweep the ground. Let the
only valuable on account of one virtue it
sheepfolds, too, be decorated with leaves
hath, that if it only be brought to sick per-
and branches fastened up, and let the long
sons, it quickly drives away those called
garland shade the ornamented doors. Let a
Demons, which are no other than the spir-
blue smoke arise from the native sulphur,
its of the wicked, which enter into men that
and let the ewe bleat aloud while rubbed
are alive, and kill them, unless they can
with the brimstone as it smokes. Burn, too,
obtain some help against them. (Josephus
rosemary, and the pitch tree, and the
Wars of the Jews 7.6.3 [Whiston, 667-8])
Sabine herbs, and let the burnt laurel
crackle in the midst of the hearth. (Ovid Gerard identifies this as the peony, and lists varia-
Fasti 4, lines 733-42 [Riley, 166]) tions of the same story found in Apuleius,
Theophrastus, Pliny and Aelianus, observing that
6. or else withers-Pliny relates another version of "the like fabulous tale hath been set forth of Man-
this folk belief concerning the purity of the olive: drake" (Gerard [1633] 1975, 2:380:983).
 Of Those Things Which Being Outwardly Administered Conduce to Expiation / 651

10. fires o/Sicilia-Volcanic Mount Aetna in Sicily. this torment was caused by invisible poisonous gases
that enveloped the unwary climbers.
11. them that are near-One might speculate that
 CHAPTeR LVlll

Of adoRarlons, and vows.

dorations, and vows, sacrifices, and repose, where he feeds upon ambrosia, and

A oblations 1 are certain degrees in sacred

things to find out God, and those
things which principally provoke the
divine pleasure, and procure a sacred and indis-
drinks nectar. Therefore they that desire to
enjoy any virtue, must pray, and supplicate
often to him who hath all virtue in himself. Now
that is the best prayer, which is not uttered in
solvable communion of God with souls; for by words, but that which with a religious silence5
prayers which we utter with true and sacred and sincere cogitation is offered up to God, and
words sensibly, and affectionately, we obtain a that which with the voice of the mind and words
great power, when by the application of them to of the intellectual world, is offered to him.
any deity we do so far move it, that he may Now a vow is an ardent affection of a
direct his speech and answer by a divine way, chaste mind given up to God, which by vowing
by which (as saith Dionysiusp God speaks with wi sheth that which seems good. This affection
men, but so occultly that very few perceive it. (as Jamh/icus,6 and Proclus testify) doth so join
But oftentimes that king and prophet David per- the soul to God, that the operation of the mind
ceives it, when he saith, I will hear what the and of God is one; viz. of God as an artificer, of
Lord will speak in me.3 the mind as a divine instrument: all antiquity
Adoration therefore being a long time con- testifies that by vows sometimes miracles are
tinued, and often frequented, perfects the intel- done, diseases are cured, tempests are diverted,
lect, and makes the soul more large for the and such like. Hence we read that the most
receiving of divine lights, inflaming divine excellent and wise in all nations, the Bragmanni
love, producing faith , hope, and sacred man- of the Indians, the magicians of the Persians, the
ners, purifieth the soul from all contrariety, and Gymnosophists of the Egyptians, the divines of
what is any away adverse to it, and doth also the Greeks,7 and Chaldeans 8 which did excell in
repel divers evils, which would otherwise natu- divine secrets, did apply themselves to divine
rally fallout. Hence Ovid sings: vows, and prayers, and thereby did effect many
wonderful things.
----with prayers moved is Jove;
I oftentimes have seen when from above
Now to the perfection of a vow, and adora-
He would send dreadful lightnings, him to be tion (for a vow cannot be perfect without an
Appeased with frankincense - - - - adoration, nor an adoration without a vow)
there are two things especially required viz:
Now man is returned to God by prayers, by First the knowledge of the thing to be
which coming he (saith Plato in Phaedrus)4 adored, and to which we must vow, and in what
stops horses, and enters into the chambers of manner, and order, and by what mediums it

652
 Of Adorations, and Vows / 653

must be worshiped; for there are various coop- which is uttered by words agreeable to him, nor
erators and instruments of God, viz. the heav- that prayer which is mental, if the mind be pol-
ens, stars, administrating spirits, the celestial luted with vice.
souls, and heros, which we must implore as Secondly there is also required a certain
porters, interpreters, administrators, mediators, assimilation of our life to the divine life, in
but first of all him, who goeth to the archetype purity, chastity and holiness, with a lawful
God, who only is the utmost term of adoration; desire of that which we wish for; for by this
the other deities are as it were passages to that means we especially obtain the divine benevo-
very God. Know therefore that adorations and lence, and are subjected to the divine bounty;
vows must with a pure and pious mind be prin- for unless we, having our minds purged, be
cipally made to that one only God, the highest worthy to be heard, and also those things which
Father, King and Lord of all the gods. But when we desire, be worthy to be done, it is manifest
they shall come before to the inferior gods, let that the gods will not hearken to our prayers;
the intention of the administration be terminated whence divine Plato saith, that God cannot be
in them. Therefore to adorations, and vows, bound by our prayers or gifts to do unjust
when they be directed to the inferior deities, things; 12 therefore let us desire nothing of God,
Zoroastes , and Orpheus thought fitting that suf- which we think uncomely to wish for: for by
fumigations and characters should be used; but this means only, we see that very many are frus-
when they are erected to the majesty of the trated of their prayers and vows, because that
supreme God, they must not in any wise; which neither they th~mselves are religiously dis-
also Hermes , and Plato forbid to be done. posed, nor are their desires and prayers made
Whence Hermes to Tatius;9 this (saith he) is for those things which are well pleasing to God,
like to sacrilege when thou prayest to God to be neither do they know to discern in what order
willing to kindle frankincense,lo and such like; they ought to pray, and through what mediators
for (saith Porphyry) they are not agreeable to they ought to go to God; the ignorance of which
piety. For there is not any material thing can be doth very oft reduce our prayers and supplica-
found, which to the immaterial God is not tions to nothing, and causeth our desires and
unclean. II Therefore neither is that prayer wishes to be denied.

NOL"cs-ChapL"CR LVlll
I . oblations-Offerings of sacrifice, devotion, or puts ambrosia before them and draught of
thanksgiving to a deity. nectar to drink. withal. (Phaedrus 247c--e
[Hamilton and Cairns, 494])
2. Dionysius-Pseudo-Dionysius the Aeropagite.
5. religious silence-"O unspeakable, unutterable, to
3. speak in me-Psalms 85:8. be praised with silence!" Divine Pymander of Hermes
Mercurius Trismegistis 2.96 (Everard [1650, 1884]
4. Plato in Phaedrus-Plato is referring to "that 1978, 17). From the prayer of Hermes. The Scott
place beyond the heavens" where: translation of this same passage is more diffuse.
... true being dwells, without colour or
shape, that cannot be touched; reason 6. Jamb/icus-See Iamblichus On the Mysteries
alone, the soul's pilot, can behold it, and 5.26 regarding the various kinds of prayer and their
all true knowledge is knowledge thereof. benefits.
... And when she [the soul] has contem-
plated likewise and feasted upon all else 7. divines of the Greeks-The Hierophants of the
that has true being, she descends again Mysteries.
within the heavens and comes back home.
And having so come, her charioteer [rea- 8. Chaldeans-In ancient times "Chaldean" denoted
son] sets his steeds at their manger, and "magician," particularly an astrologer, and it was
654 / THE THREE BOOKS OF OCCULT PHILOSOPHY-BOOK III

almost forgotten that the name referred to a geo- when it is in the mid-heaven, and that they call Kephi
graphical people. about the time of his setting" (Isis and Osiris 52. In
Moralia [Goodwin, 4:112]). Kyphi, or cyphi, was a
9. Hermes to Tatius- compound of honey, wine, raisins, cyperus, resin,
myrrh, aspalathus, seselis, mastich, bitumen, n ight-
But when they had begun to pray, Ascle-
shade, sorrel, berries of large and small juniper, car-
pius whispered, "Tell me, Tat, shall we
dam un and calamus (ibid. 80-1 [Goodwin, 136-8]).
propose to your father that we should add
The Harvard University Press translation of the
to our prayer, as men are wont to do, an
Moralia gives sweet rush in place of nightshade.
offering of incense and perfumes?" Tris-
megistus heard; and much disturbed, he
11. unclean-"For the Kosmos is one mass of evil,
said, "Hush, hush, Asclepius; it is the
even as God is one mass of good" (Corpus Her-
height of impiety to think of such a thing
meticum 6.4a [Scott, I: 169]).
with regard to Him who alone is good.
Such gifts as these are unfit for him; for he
12. unjust things-
is filled with all things that exist, and lacks
for nothing. Let us adore him rather with For the good man 'tis most glorious and
thanksgiving; for words of praise are the good and profitable to happiness of life,
only offering that he accepts." (Asclepius aye, and most excellently fit, to do sacrifice
Epilogue 41a [Scott, 1:373]. See also Cor- and be ever in communion with heaven
pus Hermeticum 5.l0b, II [Scott, 1:165]) through prayer and offerings and all man-
ner of worship, but for the evil, entirely the
10. frankincense-"Although frankincense may contrary. For the evil man is impure of
appease the Gods and the angry Divinities; still it soul, where the other is pure, and from the
must not all be given to the flaming altars" (Ovid De polluted neither good men nor God may
medicamine faciei [On the care of the complexion] ever rightly accept a gift; thus all this toil
[Riley, 494]). Of the Egyptian offerings of incense taken with heaven is but labour thrown
that Hermes condemns in the case of the Supreme away for the impious though ever season-
Deity, Plutarch writes: "Moreover, they offer incense able in the pious. (Plato Laws 4.716d-e
to the sun three times a day; resin at his rising, myrrh [Hamilton and Cairns, 1307-8])
 CHAPTeR LlA

Of sacRifices and oblarions,

and rhelR Kinds and manneRS.

sacrifice is an oblation which is both ing peace; others praising for the freeing from

v\j holy by offering, and sanctifieth and

maketh holy the offerer, unless either
Irreverence or some other sin be an
some evil; and for the bestowing of some good
thing; others gratulatory, for divine worship and
thanksgiving; but some sacrifices are made nei-
impediment to him; therefore these sacrifices ther for the honour of God, nor out of good will,
and oblations do yield us much hope, and make of which sort was that amongst the Hebrews,
us of the family of God, and do repel from us called the sacrifice of jealousy, which was made
many evils hanging over our heads, which the only for the detecting of occult adultery.
doctors of the Hebrews do especially confirm, There was in times past amongst the gentiles
saying by this that as we kill our living crea- the sacrifice of expiation, by the which cities
tures, and dissipate our wealth by sacrifice, we were purged from famine, pestilence, or some
tum away mischiefs which do hang over us. horrible calamity; whose rites were to search out
For as this mortal priest sacrificeth in this the most wicked man in that ci ty, and to lead him
inferior world the soul of irrational creatures to to the place appointed carrying in his hands a
God, by the separating of the body from the cheese and wafers and dry figs; afterwards to
soul: so Michael the archangel, the priest of the whip him seven times with rods, and then to bum
higher world, sacrificeth the souls of men, I and him to ashes with the same rods, and to cast the
this by the separation of the soul from the body, ashes into the sea; of these Lycophron and Hip-
and not of the body from the soul, unless per- ponax make mention; neither doth Philostratus
chance, as it happeneth in fury, rapture, ecstasy relate things much different from these, concern-
and sleep, and such like vacations of the soul, ing Apollonius of Tyana while he chased away
which the Hebrews call the death of the body. the pestilence from Ephesus.
But sacrifices and oblations are first of all Moreover there were many kind of sacri-
and principally to be offered up to the most high fices and offerings, as Agonalia,2 Dapsa,3 Far-
God; but when they are to be directed to the sec- redtiones, Hecatombe,4 Hostia,5 Hyacinthia,6
ondary divine powers, this ought to be done even Armilustra,7 ianualia,8 Lucalia, Lupercalia,9
as we have spoken concerning prayers and vows. Munychia,IO Novendinalia, II Nyctiluca, Pala-
But there are many kinds of sacrifices: one tialia, Pastil/aria, Popularia, Protervia,
kind is called a burnt offering, when the thing Scenopegia, Solitaurilia, Stata, Rubigalia, 12
sacrificed was consumed by fire; another, is an Fontanalia,13 Ormia, Parentalia,14 Injeriae,l5
offering of the effusion of blood; moreover there Consualia,16 Lampteria, Amburbia,17 Ambar-
are salutiferous sacrifices which are made for the valia,18 Vinalia,19 Thyia,20 Holocaustomata,21
obtaining of health; others pacifying for obtain- Orgia,22 Latialia,23 Dianetaurica,24 Bacchana-

655
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lia,25 Trieterica, Uberalia ,26 Cocytia, Cere- instituted by the most high physician; for the
alia,27 Thesmophoria,28 Adonia,29 Teonia, evil spirit possesseth a man (as Proclus saith)
Laurentalia,30 OpaliaY Palilia,32 Quirinalia,33 even until he be expiated by sacrifices; therefore
Vertumnalia,34 Gynaecia, Panathenea,35 Quin- sacrifices are required to pacify God and the
quatria,36 Diapalia,37 Diasia,38 Horma, heavenly powers, and to expiate a man, who
Hormea, Nemea ,39 Mytriaca,40 Palogygia. beareth the image both of God and the world.
And the offerings of these were proper and But our lord Jesus Christ the true high
divers; for a goat and an ass were sacrificed to priest concluded all sacrifices in bread and wine
Bacchus, a sow to Ceres, an horse to the Sun, only, as in the primary substance of man's meat,
an hart and dogs to Diana, an ass to Priapus, a needing further the offering up of no animals,
goose to Isis , a dunghill COCk41 to the Night, a nor other things, or the effusion of blood, in
shegoat to Faunus, a bull to Neptune, a shegoat which we may be cleansed, being perfectly
to Minerva , a bull to Hercules, a child42 to Sat- cleansed in his blood.
urn , a sow with pigs to Maja,43 a cock to Aes- There were also amongst the Egyptians six
culpaius: moreover they did sacrifice to hundred sixty-six 49 kinds of sacrifices; for they
Hercules Gnidius with scoldings and railings. did appoint divine honours, and holy sacrifices
There were also divers orders of priests, to each star, and planet, because they were
as High Priests, Flamines,44 Archifiamines,45 divine animals partaking of an intellectual soul
Phylades, Salians,46 Hierophantes;47 and and a divine mind; whence they say that the stars
divers names of religions, and superstitions, being humbly prayed unto, do hear our prayer,
and sacrifices, ceremonies, feasts, consecra- and bestow celestial gifts, not so much by any
tions, dedications, vows, devotions, expia- natural agreement, as by their own free will.
tions, oaths, offerings, satisfactory works'; by And this is that which lamblicus saith,50
the which the seduced gentiles did sacrifice to that celestial bodies, and the deities of the world
false gods and devils. have certain divine and superior powers in
But the true sacrifice, which purgeth any themselves, as also natural and inferior, which
man, and uniteth him to God, is twofold; one Orpheus calls the keys to open and shut;51 and
which the high priest Christ offered for the that by those we are bound to the fatal influ-
remission of sins, purifying all things by the ences, but by these to loose us from fate.
blood of his cross; the other, by the which a Whence if any misfortune hang over anyone
man offereth up himself clean, unspotted, for a from Saturn, or from Mars, the magicians com-
living sacrifice to God, as Christ the high mand that he must not forthwith fly to Jupiter,
priest offered himself, and taught us to be or Venus, but to Saturn or Mars themselves. So
offered together with him, as he was offered, that Apuleian Psyche who was persecuted by
saying of the sacrament of his body, and Venus for equaling her in beauty, was forced to
blood, do this in remembrance of me;48 viz. importune for favour, not from Ceres, or Juno,
that we should offer ourselves together, being but from Venus herself. 52
mortified by the passion of his mortal body, Now they did sacrifice to each star with the
and quickened in spirit. things belonging to them; to the Sun with solary
Of the which Porphyry saith, let us labour things, and its animals, as a laurel tree, a cock, a
to offer up holiness of life for a sacrifice; for no swan, a bull; to Venus with her animals, as a
man can be a good priest of God, but he which dove, or turtle, and by her plants, as vervain; as
bringeth forth himself for a sacrifice, and Virgil sings:
buildeth up his own soul, as it were for an
image, and doth constitute both his mind, and ----water bring out
With garlands soft, the altar round about
understanding for a temple in the which he may
Compass, and burn fat boughs and frankin-
receive the divine light; but eternal sacrifices (as cense
Heraclitus saith) are certain cures of the soul, That's strong and pure----
 Of Sacrifices and Oblations / 657

Moreover the magicians when they made But for the gods that rule the sea thou must
any confection either natural, or artificial, Thy sacrifices lay on the sea coasts,
And on the waves cast the whole animal.
belonging to any star, this did they afterward
But to the deities celestial
religiously offer, and sacrifice to the same star, Give the extreme parts, and them consume
receiving not so much a natural virtue from the with fire;
influence thereof being opportunely received, What then remains thou mayest if thou
as by that religious oblation receiving it desire
Eat up, and let the air with vapours thick
divinely confirmed and stronger. For the obla- And sweet smelling dropf-----
tion of anything, when it is offered to God after
a right manner, that thing is sanctified by God These doth Porphyry make mention of in
by the oblation as is a sacrifice, and is made his book of Answers,55 to whom the rest assent.
part thereof. For they say that these sacrifices are certain nat-
Moreover to the celestial and etherial gods ural mediums betwixt the gods and men; which
white sacrifices were offered; but to the terres- Aristotle affirming saith, that to sacrifice to God
trial or infernal, black: but to the terrestrial upon is in a man naturally. They are therefore they
the altars, but to the infernal in ditches; to the aer- say, mediums , which favour of the nature of
ial and watery, flying things: but to these white, both, and represent divine things analogically,
to those black.53 Finally, to all the gods and and have with the deity to whom they are
demons besides terrestrial and infernal, flying offered, certain convenient analogies, but so
things were offered, but to those only four-footed occult that a man's understanding can scarce
animals, for like rejoiceth in like. Of these only conceive of them , which God, and the deities
which were offered to the celestial, and etherial, require in particular for our expiation , with
it is lawful to eat, the extreme parts 54 being which the celestial virtues are pleased, and
reserved for God, but of the other not. withhold themselves from execution of the pun-
Now all these the oracle of Apollo hath ishment which our sins deserve.
expressed in these verses: And these are (as Orpheus calls them) keys
which open the gate of the elements,56 and the
A threefold sacrifice to the gods above,
White must be slain for them; for them heavens, that by them a man may ascend to the
below supercelestials; and the intelligences of the
Threefold also, but black for them; withal heavens, and the demons of the elements may
With open altars gods celestial descend to him.
Are taken, when the infernal gods require Now men that are perfect, and truly reli-
Pits embrued with black blood, and filled
with mire; gious need them not, but only they, who (saith
And are not pleased but with a sacrifice Trismegistus)57 being fallen into disorder, are
That 's buried; but of the air the deities made the servants of the heavens and creatures;
Delight in honey, and in wines most clear, who because they are subjected to the heavens,
And that on altars kindled be the fire, therefore think they may be corroborated by the
Require, with flying sacrifice, and white:
favour of the celestial virtue, until they flying
But of the Earth the deities delight
That earthly bodies should with frankincense higher be acquitted from their presidency, and
And wafers offered be in reverence. become more sublime than they.

NOL"cs-ChapL"CR L17\.
I. souls of men-It is Michael who weighs souls in a honor of various divinities. See Ovid Fasti I, lines
great scale at the final judgement. 317-36.

2. Agonalia-Ancient Roman festivals celebrated 3. Dapsa-Latin: daps-a magnificent banquet on

January 9, March 17, May 21 and December II in the occasion of a sacrifice.
658/ THE THREE BOOKS OF OCCULT PHILOSOPHY-BOOK m

4. Hecatombe--Originally a Greek festival to Apollo 12. Rubigalia-Robigalia, a Roman festival cele-

that took place in the midsummer month of brated on April 25 to avert mildew (robigo) from
Hekatombaion, consisting of the mass sacrifice of a blighting the crops. A procession left the city through
hundred oxen. As early as the time of Homer the the Flaminian gate, crossed the Milvian bridge and
word was used more generally to signify any numer- stopped at the fifth milestone on the Via Claudia,
ous sacrifice, and in this sense was practiced by the where a dog and a sheep were sacrificed to the god-
Romans also. dess (or god) Mildew . Ovid says the sacrifices took
place in "the grove of ancient Mildew," that the par-
5. Hostia-Latin: hostia-a sacrifice. ticipants wore white, and that the entrails of the dog
and sheep were cast into a fire by the flamen quiri-
6. Hyacinthia-The death of Hyacinthus, the beautiful nalis (see note 44 below) along with wine and
youth accidentally killed by Apollo, was celebrated at incense (Fasti 4, lines 905-42). Columella adds the
his native city of Amyclae with the Hyacinthia, the gruesome detail that the dog was a sucking puppy,
second most important of the Spartan festivals. It was and Pliny says the festival was first instituted by
observed sometime in early summer during the Spar- Numa in the 11 th year of his reign.
tan month Hecatombeus and lasted three days, the tone
of the rites passing from mourning to rejoicing. 13 . Fontanalia-Roman festival celebrated on Octo-
ber 13 in honor of Fontus, son of Janus, during which
7. Armilustra-The Armilustrium (purification of fountains were adorned with garlands. The name of
arms) was celebrated on October 19 in honor of Mars the god indicates his nature, the personification of
and the 12 Salii Palatini, the dancers of Mars. On this flowing waters (fons).
date the 12 ancilia, or sacred shields, were displayed,
one of which was supposed to have fallen from 14. Parentalia-A Roman public state festival for
heaven during the reign of King Numa. honoring the dead, or as Ovid more accurately puts
it, "for propitiating the ghosts, " lasting February
8. Janualia-Perhaps the festival of Janus, cele- 13-21. The last day bore the name "Feralia." During
brated at Rome on January 1. The name of this festi- the term of the festival all temples remained closed,
val may have been displaced by the Agonium of magistrates put off their insignia of office and mar-
January 9 (see note 2 above) and seems not to be riage ceremonies were forbidden. See Ovid Fasti 2,
known to modem writers. . lines 533-70.

9. Lupercalia-Roman festival celebrated on Febru- 15. Inferiae-The inferi were the gods of the under-
ary 15 with the sacrifice of a goat, or goats, and a world. The word was also used more generally to
dog, at the cave called the Lupercal, located below describe any being in Hades, including all departed
the western comer of the Palatine, chief of the seven souls.
hills of ancient Rome. After the sacrifice youths clad
only in a girdle made of the skin of the victims ran 16. Consualia-The festival in honor of the ancient
around the Palatine lashing whomever they met, but Italian god of agriculture Cons us was celebrated at
mainly women, with strips of goat skin. It appears to Rome on August 21 and also on December 15. On
have been a combined fertility rite and the propitia- the first date theflamen quirinalis and the Vestal Vir-
tion of a wolf deity. gins offered sacrifice, and mule races were held in
the Circus. Horses and mules received rest from work
10. Munychia-A fortified hill on the peninsula of and were crowned with garlands. Various rustic
Piraeus near Athens. At its foot lay a harbor of the amusements, such as running on oil-slicked ox hides,
same name, the most easterly of three harbors that took place. The festival was believed to have been
served Athens. On the Munychia stood the temple of instituted by Romulus.
Artemis Munychia, in which those accused of crimes
against the state of Athens might seek refuge. The 17. Amburbia-The Amburbium was a solemn pro-
festival of this Moon goddess, called the Munychia, cession of the people around the city of Rome per-
was celebrated in the Athenian month of Munychion formed in times of great danger to avert calamity.
(April) with the ritual sacrifice of a fawn dressed up
as a girl. 18. Ambarvalia-Roman festival to protect crops
that was observed May 29. An ox, a sheep and a pig
II. Novendinalia-The Novendiale was a feriae (called suovetaurilia) intended for sacrifice to Ceres
imperativae, a Roman festival appointed by the sen- were first led around the Roman lands by the Fratres
ate, magistrates, or priests to commemorate some Arvales (Arval Brothers), a priesthood of 12 mem-
great event or to avert disaster. The Novendiale was bers. As the ager Romanus increased in size, this pro-
observed whenever stones fell from heaven. cession was discontinued.
 Of Sacrifices and Oblations / 659

19. Vinalia-A Roman festival dedicated to Jupiter 28. Thesmophoria-Ancient Greek festival cele-
in his office as protector of wine. It had two parts, the brated by women only in honor of Demeter, on differ-
Vinalia rustica, celebrating the harvest of the grapes ent dates in different city-states. At Athens it was
on August 19, and the Vinalia urbana, observed on observed October 24-26. Women abstained from sex
April 21 , the official birthday of Rome, when the with their husbands for nine days prior to the rites and
wine made from the harvest of the previous autumn slept in beds strewn with agnus castus, pine boughs or
was first tasted. other magical plants. Pigs were cast down into pits or
natural chasms supposed to be filled with poisonous
20. Thyia-A Greek festival dedicated to Dionysus, serpents. After three days of ritual purification certain
celebrated each year in the neighborhood of the city women called Drawers (antletriai) descended into the
of Elis . Thyia, daughter of Castalius (or Cephisseus), pits, frightened the serpents away by clapping their
was the first to offer sacrifice to Dionysus. The Thyi- hands, and brought up some of the decaying swine
ades, frenzied female devotees of Dionysus, were flesh. Whoever obtained a bit of this flesh from its
supposed to derive their name from her. place on the altar of Demeter and sowed it with seed
in the fields was assured of a good crop.
21. Holocaustomata-Holocaust is a Greek word
meaning "wholly bumt"; that is, a sacrificial offering 29. Adonia-Annual festivals in honor of Adonis
completely consumed by fire. held at Byblus, Alexandria, Athens and other places.
At Alexandria images of Adonis and Aphrodite were
22. Orgia-Noctumal festival of Dionysus in which placed together in mock union surrounded by the
the Bacchae women tore a bull to pieces and ate its fruits of the season, costly perfumes and cakes made
raw flesh beneath the flickering light of torches. The in the shape of living things. The next day women
word was generally used to designate any rite of with dishevelled hair and bared breasts cast the
Dionysus, particularly the triennial festival that took image of Adonis into the sea and sang a prayer for a
place atop Mount Cithaeron . See Virgil Aeneid 4, good year. This ceremony, along with the one at
line 302. Athens, took place late in summer; the one at Byblus
was conducted in the spring.
23. Latialia-Theferiae Latinae was celebrated each
year on the Alban Mount in honour of Jupiter Latialis 30. Laurentalia-More properly Larentalia, a Roman
(or Latiaris), the protecting god of the region of festival honoring Acca Larentia on December 23.
Latium. During the days of its observation a sacred Various stories are told of this woman. She is said to
truce was observed, and the entire senate of Rome, have suckled Romulus and Remus; or to have been
along with the higher magistrates, took part in the won by Hercules in a game of dice, and to have
rites, which were presided over by one of the consuls. bequeathed to Rome the vast fortune of her dead hus-
The date of its celebration varied with political cir- band, the wealthy Etruscan Tarutius, whom Hercules
cumstances, because of the truce that accompanied it. had advised her to marry; or to have been the mother
of the Lares, with whom she was closely connected.
24. Dianetaurica-Festival of the Tauric Artemis See Ovid Fasti 3, lines 55-8.
(Artemis Taurica), to whom in Taurus all strangers
shipwrecked on the coast were sacrificed. When the 31 . Opalia-Roman festival held toward the close of
goddess was brought to Attica, and worshiped at December.
Sparta, the rite was softened so that young men were
only scourged until their blood spattered the altar. 32. Palilia-More correctly Parilia, a Roman festi-
val celebrated on April 21 in honor of the Italian
25. Bacchanalia-The Latin name for the Dionysiac goddess Pales, keeper of the flocks. On this date
Orgia. See note 22 above. shepherds asked for forgiveness of their accidental
profanation of holy places and leaped three times
26. Liberalia-Fertility festival observed on March across a bonfire of hay. See also note 19 above con-
17 in honour of the Italian deity Liber Pater, identified ceming this date.
by the Romans with Dionysus. Cakes of meal, honey
and oil were offered to the god. Youths laid aside their 33. Quirinalia-Roman festival of February 18 in
boys' togas (toga praetexta) and adopted men's togas honor of Quirinus, the name first given to Romulus
(toga libera). See Ovid Fasti 3, lines 713-9\. after he was raised to the rank of a divinity.

27. Cerealia-Roman festival of April 12-19 in 34. Vertumnalia-Roman festival honoring the Etr-
honor of Ceres, during which games were held. See uscan god Vertumnus (or Vortumnus) on August 23.
Ovid, Fasti 4, lines 393--620, which is the finest pas- He was a god of growing vegetation, and the festival
sage in this work. marked ~he change of seasons.