Testimony of Giles Creech, Lambeth Feb 1637/38

1637/38 Giles Creech who had clearly been mixed up with Familist or Antinomian views, decided to spill the beans on his former associates. He claimed that he had been forced to turn informant becau…

Source: Testimony of Giles Creech, Lambeth Feb 1637/38

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The Magus Von Nettesheim’s influence in the Pennines: 6+11+16+21+21+31 = 111 and 36+29+22+15+8+1 = 111.

The Magus Von Nettesheim’s influence in the Pennines: 6+11+16+21+21+31 = 111 and 36+29+22+15+8+1 = 111.

Incredibly, it seems clear that at some point during the century relatively ordinary people in parts of the West Pennines became strongly influenced by von Nettesheim. Heinrich Cornelius Agrippa von Nettesheim was a German magician and theologian who died in 1535. In 1510 in ‘De occulta philosophia’he claimed that there was a primal celestial script revealed directly to Man by angels. It can be used to codify text. The magic numbers box which appears on the Daubers’ charm matches von Nettesheim numerically precisely – although it had been further coded in the process.

In ‘De occulta philosophia’ (1510), von Nettesheim used a magic square of the sun with diagonal totals of 111 and an overall total of 636. Hebrew Kabbalistic names were produced via the match between numbers and letters of the Hebrew alphabet. Numerically, it turns out to be a perfect match to the Foulridge one:


6+11+16+21+21+31 = 111 and 36+29+22+15+8+1 = 111.


Note here that are both are sequential in their ordering. They should spell out the names of the magical names for the Spirit but they need to be put through the Hebrew alphabetical box for that. The cipher does not produce anything in itself even though each symbol not only has an associated number but also an associated letter.

The Fourth Book of the ‘Occult Philosophy’ ,reputed to have been written by Agrippa von Nettesheim,  in its second publication (undated but very probably around 1600) the supplementary material included the other three books of the Occult Philosophy. The Heptameron gives all sorts of charms for recitation based upon Jewish Kabbalism but none fit the ‘gibberish’ recounted below except for the repetition of ‘Tetragrammaton’. To the modern reader the whole experiment might smack of ‘paganism’ but Robert Turner’s translation published in 1665 (British Library Rare Books 719/f16) was careful to distance the work from pagan uses of magic to the ‘unprejudiced reader’ saying that witchcraft and sorcery “are works done merely by the devill”. However, there is a‘third kind of magic’ which “bringeth to light the inmost vertues and extracteth them out of Natures hidden bosome to humane use”. It also (correctly) draws upon the Persian origins of the ‘magus’ and the links to Zoroaster. It was evidently transmitted to Lancashire via a complex chain including German occultism and Spanish Jewish Kabbalah.

Apanton hora camab

Naadgrass Pquavetariad

Araptenas ro dignasque

Pagns sutgosikl


Inverna amo Th.

Dominus deus hora q

Fiat fiat fiat.

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Who views my site?

Just for interest…

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Canada, France and Australia are the next biggest categories;

The rest is made up of some 16 other countries.


«Un certain degré de perfection» (A Certain Measure of Perfection)

la page d’amazon.fr de l’auteur, Simon J Kyte



Simon Kyte est né à Windlesham dans le sud de l’Angleterre et travaille comme économiste. Toutefois, il a toujours été intéressé par l’histoire et les archives. Il a suivi des cours à la célèbre école anglaise, Stowe, où il a remporté le Prix Gavin Maxwell. Par la suite, il a étudié à l’Université d’Exeter.

Au cours de ses recherches sur l’histoire de sa famille dans le nord de l’Angleterre, il est tombé par hasard sur des textes faisant référence à Roger Brierley. Puis il a passé cinq ans (2009 -2014) à faire des recherches et à écrire son premier roman, «Un certain degré de perfection» (A Certain Measure of Perfection).

Featured extract

Source: Featured extract


Anne put her hands into the water too and grasped mine tightly. My instant reaction was to retract – both my hands and my bodily frame – but kneeling on the ground like that the latter was impossible and the former was prevented by the surprising strength of Anne’s grip, which initially seemed to push my hands down deeper still. It was the first time that I really noticed that – the first occasion on which I really had the chance to notice – but she had the grip of a farmhand and not of a temporary one either; one who had put in hour after hour. From whence had that come? Perhaps from years of work as a child on the Hardman farm in Bury, protected from the sun by extra layers of clothing so that she had kept that blanched, child-like complexion from the teasing taunts of the sun whilst in her hands she still wore like all the rest in the fields. Then she raised my hands above the surface of the fluid. Brierley now spoke something but so quietly that only his ears were near enough to his mouth to hear his words. Anne hardly seemed to notice but she was probably more accustomed to Brierley’s mumblings in such personal circumstances than I was. It might have been something from the Bible or else perhaps from some obscure, ancient, hitherto untranslated text. I could not even judge what language it was in for it could have been in another tongue. Actually, did she speak other languages too? After all, he had intended that I should help her study Latin. I looked up at him, confused – perhaps genuinely intoxicated by the familiar and yet unnamed and overly-pungent, warm herbal odour – but he now seemed openly joyous; his painful joints now quite forgotten, put to one side for another day. Meanwhile Anne’s hair, now partly damp and with patches that were frankly wet through which she had run her soaking fingers, fell forward again, this time in heavy soaked clumps, and was re-lit by the fire. She leaned further forward, took my chin in one hand with that overarching odour of hot herbs upon it and kissed me quietly and gently on my cheek.

—Dear Matthew! Thou art beloved in Christ amongst us!