s'm'hw' Of the Magic of the Ancients, The greatest Studie of Wisdom.

In all things, ask counsel of the Lord; and do not thou think, speak, or do any thing, wherein God is not thy counsellor.
Proverbs 11. He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter.

Arbatel of Magick Translated by Robert Turner, 1655 Converted to Acrobat format by Benjamin Rowe August, 1999

or, The spiritual Wisdom of the Ancients, as well Wise-men of the people of God, as MAGI of the Gentiles: for the illustration of the glory of God, and his love to Mankinde.

Now first of all produced out of darkness into the light, against all caco-Magicians, and contemners of the gifts of God; for the profit and delectation of all those, who do truely and piously love the creatures of God, and do use them with thanksgiving, to the honour of God, and profit of themselves and their neighbours.

Translated into English by Robert Turner, London 1655.


which the ancients did so divinely contemplate. Plin. who held that kingdom by him. as also the holy Scriptures. so. Now Witchcraft and Sorcery. and amongst the Babylonians they were differenced by the name of Caldeans. 1 . to accomplish his evil ends: of these. & angelos ministros Dei. one of the ancient Magicians. he acteth by men his instruments. 2. and amongst the Egyptians they were termed Priests. These wise men the Greeks call Philosophers.R.1. that is. Many men there are. and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. For Magick itself. 2. is scandalized with bearing the badge of all diabolical sorceries: which Art (saith Mirandula) Pauci intelligunt. -. & sometimes of him that is in the service of God: in which latter sense it is taken in Matt. Scribes and Pharisees.The PREFACE To the unprejudiced Reader As the fall of man made himself and all other creatures subject to vanity. humanitatis inimicos. whereof Pliny1 being ignorant. Prophets. 30. scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent to him by Tyridates king of Armenia. that abhor the very name and word Magus. hence Apollonius saith. are by the rusty canker of Time brought unto Corruption. and these the Latins did entitle sapientes. as Plato affirmeth. whereby is expressed such a one as is altogether conversant in things divine. because of Simon Magus. & acknowledgeth that his Angels are 1. are works done merely by the devil. & by the Persians they were called Magicians: and one speaking of Sosthenes. But Magicke and Witchcraft are far differing Sciences. usurped that Title.. many reprehend. is the beginning of knowledge. the Hebrews termed them Cabalistos. & sicut canes ignotos semper allatrant: Few understood. who being not Magus. which is called divine Magick. The handwritten Greek of Turner: 3. that Magus is either [illegible Greek]2 or [illegible Greek]3. when the wise men came to worship Jesus. Hist. people and countries. multi reprehendunt.T. lib. familiar with evil Spirits. which with respect unto some covenant made with man. Nat. useth these words: Et verum Deum merita majestate prosequitur. the most noble arid excellent Arts wherewith the Rational soul was indued. But Magus is a Persian word primitively. found the Art after long study and labour altogether ridiculous. the histories of all ages. Sosthenes ascribeth the due Majesty to the true God. idem dæmonas prodit terrenos. the Art of Magick is the art of worshipping God: and the Persians call their gods ⌴␣␥␱␵. or wise men: for the feare and worship of God. that is. by reason thereof. that Magus is a name sometime of him that is a god by nature. and this is the first and highest kind. Vagos.2. but Goes. sed veri ejus venerationi novit assistere. afford us sundry examples.

clay. ut inde opera prodeant. by them observed and understood. that he instructed the Egyptians in Arithmetic and Astronomy. Hermes Trismegistus. as Necromancy and Witchcraft. Magick is the connexion of natural agents and patients. of which names witches are rightly called. &c. congruenter respondentibus. who before Abraham’s coming unto them. natural and humane. deinde Phoenices. Such were. sorcerers or poisoners. Bacon and others. wrought by a wise man. The third kind of Magick containeth the whole Philosophy of Nature. These Witches and Necromancers are also called Malefici or venefici. Arnoldus de villa nova. and to this day partly. and extracteth them out of Nature’s hidden bosome to humane use: Virtutes in centro centri latentes. did first teach the Caldeans. 2 . Abraham the holiest and wisest of men. to counterfeit the highest and most noble part of it. and at other times to make pictures of wax. Raymond. to the bringing forth of such effects as are wonderful to those that know not their causes. if not altogether. then the Phoenicians.ministers and messengers which attend the worship of the true God. non sine corum admiratione qui causam ignorant. practising to mix the powder of dead bodies with other things by the help of the devil prepared. answerable each to other. according to the Chymists: of this sort were Albertus. knew none of these Sciences. that divine Magician and Philosopher. cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. are all unlawful Arts comprehended. which judgeth of the events of things to come. Josephus reporteth of Abraham. attained to much Divine knowledge of the Creator through the study of Magick and Astrologie. Without doubt. he also hath delivered. are the corruptions which have made odious the very name of Magick. sibi. Philo Judaeus affirmeth. A second kind of Magick is Astrologie. Astrologia & Divina docuerit. as his writings testifie. and whereof he is a party. primum Caldæos. but under the name Magick. and enemies to mankind. Abraham found out the knowledge of the true God while he lived in Caldea. having chiefly sought. So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences. as the manner of all impostures is. Virtues hidden in the centre of the Centre. and such Arts which are effected by combination with the devil. The Magick these men professed. who (as some say) lived long before Noah. Astrologie and Divine knowledge. by the motions and influences of the stars upon the lower elements. Qui Contemplatione Creaturarum. together with the motions of the Stars and other heavenly bodies. is thus defined. that by this part of Magick or Astrologie. lastly the Egyptian Priests. Magia est connexio a viro sapiente agentium per naturam cum patientibus. which bringeth to light the innermost virtues. demum Egyptios Sacerdotes. Abraham sanctitate & sapientia omnium præstantissimus. or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. that there are devils earthly and wandering. who without the Art of Magick do indeed use the help of the devil himself to do mischief.

Astaroth. Apollo. the guide of all good. and pour out as fast. and the Art itself is none other quam Naturalis Philosophiæ absoluta consummatio. sine doctrina justitiam per doctus. then the absolute perfection of Natural Philosophy. it is taken. Eusebius in the Theology of the Phoenicians. good with evil. word for word: God the first. and intreat the Reader to follow this advice of Tabæus. sapiens. the wisest. bonorum omnium auriga. But I incite the Reader to a charitable opinion hereof. as one observes: Spunges. Jupiter. Qui litigant. of whom this age swarms: but the voice and sound of the Snake and Goose is all one. munera non expectans. unbegotten. the best. he believeth of the Trinity. was forbid to be read. most like himself. &c. in every kinde. Neither can it dehort wise and learned men in these days from attributing those vertues. optimus. there was no man knowing God among the Elders. the truth. And this comfort I have in that Axiome of Trismegistus. of falsehood with truth. Hope. Nevertheless there is a mixture in all things. and the lazie affecters of Ignorance. approveth the immortality of the soul. a studious observer and expounder of divine things. which receive. having been so long enlightened in God’s path. in a Council in France. pater juris. Zoroaster was well learned. from the malicious prejudiced men. I must expect some calumnies and obtrectations against this. which God hath given to those his glorious creatures. discoursing of the abstinence and charity of the Magi. that we should relapse into that childish Age. of corruption with purity. ingenitus. wise by nature. Dagon. using Zoroaster’s own words: Hæc ad verbum scribit (saith Eusebius) Deus primus. influences. And if there be any scandal in this enterprise of mine. perfect. to the Stars and other Lights of heaven. and Love. expers partium sibi ipsi simillimus. of whom there be four sorts. sempiternus. which he would not investigate by any natural knowledge: he speaketh of Angels. So that a Magician is no other but divinorum cultor & interpres. sacræ naturæ unicus inventor. incorruptibilium. the father of right. that did not forbear to worship the God of all power. Qui pius est. Hour-glasses. incorruptable. and of Paradise. having learned justice without teaching. Thus saith Zoroaster. everlasting. expecting no reward. and the like. Bags. Of this Zoroaster. the onely inventor thereof. And therefore I present it without disguise. without parts. teacheth Truth. summe philosopatur. not given. because the devil was so adored in the image of Baal. sint ambo in conspectis tuo mali & rei. Neither did the abuse of Astrology terrify Abraham. or condemn that kinde of Worship. Chemosh. (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. in which Aristotle's Metaphysicks. Faith. But our stomacks are not now so queazie and tender.In all these. with a Christian Protestation of an innocent purpose therein. natur perfectus. after so long time feeding upon solid Divinity. nor we so umbragious and startling. The good. and inclinations. prudentissimus. may well be embraced: As in the ancient worshipping of God by Sacrifice. which attract all without distinguishing. the purity. especially in the first and highest: for in his Oracles he confesseth God to be the first and the highest. and object it to all of candor and indifferencie: and of Readers. which retain onely the 3 .

Some there are of the last sort. not to find any innocent. But that amongst others this may find some acceptance. which themselves deserve. And they who are severe against it. is the desire of R. they all pardon this my opinion. and give me leave to apply that of Ennodius that it is the nature of Self-wickedness.dregs of Spices. and let the Wine escape. and to them I present this Occult Philosophy. And it is all the comfort which guilty have. which retain the best onely. 4 . knowing that they may reap good thereby. ult. that such their severity proceeds from Self-guiltiness. Aug. l654. Turner London. and Sieves. to think that of others.

that is. The seventh is the Magick of Apollonius. -. The second is Microcosmical Magick. and seven Septenaries of APHORISMS.2 1. The sixth is Pythagorical Magick. The eighth is Hermetical. and this is called Prophetical Magick. The fifth is Romane or Sibylline Magick.ed. 5 . and agreeth with the Romane and Microcosmical Magick: onely it hath this peculiar. The ninth is that wisdom which dependeth solely upon the Word of God. Mathematics. A Book of the Institutions of Magick: or [illegible Greek]. that it hath power over the hostile spirits of mankinde. to whom the whole Orb of the earth is distributed. This is valde insignis Magia. what Microcosmus hath effected Magically. Ægyptiacal Magick.1 which in fourty and nine Aphorisms comprehendeth. that is. Alchymie. None of these latter eight books exist in the present day. The first is called Isagoge. in what manner a man may do and suffer by the spirits of Olympus. as it were not adversaries to mankinde. and the like. which teacheth the operations by the Spirits called Cacodæmones.ARBATEL OF MAGICK Containing nine Tomes. and differeth not much from Divine Magick. Medicine. To this also is the doctrine of the Druids referred. The third is Olympick Magick. 2. and Homerical Magick. by his Spirit and Genius addicted to him from his Nativity. and such kinde of Arts. or. which onely acteth with Spirits to whom is given the doctrine of Arts. the most general Precepts of the whole Art. spiritual wisdom: and how the same is effected. The fourth is Hesiodiacal. which acteth and operates with Tutelar Spirits and Lords. as Physick.

and fatherly and mercifully bestoweth those his Secrets upon us without measure. his ministring spirits.The first Tome of the Book of Arbatel of Magick called ISAGOGE In the Name of the Creator of all things both visible and invisible. who revealeth his Mysteries out of his Treasures to them that call upon him. concerning the greatest Secrets which are lawful for man to know. that we may write this Book of Arbatel. the revealers of his secrets. Amen. May he grant unto us. through his onely-begotten Son Jesus Christ our Lord. 6 . and to use them without offence unto God.

and the profit of thy self and thy neighbour. Aphorism 5. And use the Spirits given and attributed unto thee. and the Muses: avoid the friendship of the Multitude: be thou covetous of time. and nothing shall thy 7 . Aphorism 3. do we lift up our eyes. demeaning thy self peaceably. Live to thy self.The first Septenary of Aphorisms. Aphorism 2. Use thy Gifts. without rashness and presumption. and will replenish thee with all good. The first Aphorism. Thou shalt love the Lord thy God with all thy heart. as much as any humane minde can desire. For where all humane refuges do forsake us. to understand secret things. both in thy words and deeds. and let the Word of God never depart from thy mouth. And the remainder of thy life do thou accomplish. Aphorism 4. but look unto God in all things. and from thee we expect our help. Observe this Law. unto thee. as Ministers. and with all thy strength. and the eyes of thy understanding shall be opened. as the messengers of God. having a due reverence towards the Lord of Spirits. O God. let him know how to keep secret things secretly. and to reveal those things that are to be revealed. do not thou undertake to do or think any thing. Put no confidence in thy own wisdom. Flee from earthly things. be vigilant in thy Calling. and will deliver thee from all evil. according to the saying of Philo. there will the help of God shine forth. by the Word of God. Resist temptations of the Tempter. Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee. and thy neighbour as thy self: And the Lord will keep thee as the apple of his eye. Be obedient to good Admonitions: avoid all procrastination: accustom thy self to Contancie and Gravity. and to seal those things which are to be sealed: and not to give holy things to dogs. In all things call upon the Name of the Lord: and without prayer unto God through his onely-begotten son. to the honour of God. seek after heavenly things. and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. according to that sentence of the Scripture: When we know not what we shall do. beneficial to all men. nor cast pearls before swine. Whosoever would know Secrets.

or hell. 8 . And remember that thou give honour unto God. For all Ignorance is tribulation of the minde.soul desire. so that it be contingent to the salvation of thy soul and body. which doth not descend from God. For truely every creature is ordained for some profitable end to humane nature. saith the Lord. Seventhly. but thou shalt be fully endued therewith. that it may be certainly manifest unto us. the ministers of punishments in hell. and reserved to the last judgement. and they who inhabit in elements. and that we may know in truth how and in what maner that may be done. what we ought to assume to our use of every thing. Reason. and Experience. and thou shalt glorifie me. as the holy Scriptures. It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures. and next. and he will hear thee. Aphorism 9. frequently repeat. and also with them hath distributed certain powers and offices out of his treasures: so the Characters and Names of Stars have not any power by reason of their figure or pronunciation. and the obedient unto God. and elementary things. Lord. afterwards. that which is in spiritual creatures. but by reason of the vertue or office which God hath ordained by nature either to such a Name or Character. That is the chiefest wisdom. and fix the same in thy minde: and learn much. that God appointeth names to things or persons. which is from God. and natural things. the Pigmies do not possess the lowest place. they can neither give or draw forth into any action. do testifie. For there is no power either in heaven or in earth. and say with the Psalmist. unless it be such a one that is divinely regenerated. Call upon me in the day of trouble. and without his permission. Aphorism 7. fourthly. The second Septenary. Aphorism 8. Even as the Scripture testifies. Whatsoever thou hast learned. and I will hear thee. because a humane understanding cannot be alike capable in all things. Sixthly. after a long interval. The Spirits that are apostate. but not many things. which he may not be able equally to attain to. in Nature. in corporal creatures. do follow these. and for the service thereof. any thing they have. unto him nothing is so difficult or manifold. but unto thy Name give the glory. Not unto us. Aphorism 6. therefore call upon the Lord in thy ignorance.

and blessed in all eternity. that we will discern the creatures which serve us. and thou shalt live. the wisdom of every creature to serve and obey him. he teacheth us what is profitable. when he was sent for from Cornelius the Centurion. This Art is not delivered. and all things shall work together unto you for your salvation. Creator of heaven and earth. he revealeth his secrets. therefore here let us place the foundation of all wisdom. from those that are unwilling. God the Father Almighty. After this maner. which the holy Books have taught thee. Do this. nolens volens. that thou mayest be happie in things present. Unto whom God will. It consisteth therefore in this. For he who hath given us his Son. Appoint therefore to him who solely dependeth upon God. those holy Writings. but divinely. willing or unwilling. and commanded us to pray for his holy Spirit. and doubt not but I have sent them. And in this. but to whom he will not bestow any thing out of his treasuries. A number of Four is Pythagorical. what we are to avoid. be watchful in this. Go down. both night and day. the Spirit saith unto Peter after the Vision. and things visible and invisible? Whatsoever ye ask. That the spirits be obedient unto you. How much more will he subject unto us the whole creature.Aphorism 10. and to the considerations proposed in Nature. And before all things. after the wisdom of God revealed in the holy Scriptures. ye shall receive. which will mercifully impart these things unto us. Therefore we ought to desire [illegible Greek]1 from God alone. as Christ admonisheth. and the first Quadrate. in vocal words. and of all things visible and invisible. in the holy Scriptures proposeth himself to have an eye over us. Beware that ye do not abuse the gifts of God. That your names be written in heaven: this is more light. Aphorism 12. Aphorism 11. are all disciplines delivered. and what we are to embrace: then he allureth us to obedience with great promises of corporal and eternal benefits. and what not. that person shall attain to nothing without the will of God. the omnipotency of God shineth forth. Turn over therefore with thy hand. 9 . and as a tender father which loveth his children. In the Acts of the Apostles. and deterreth us (with threatning of punishments) from those things which are not profitable for us. by the holy Angels of 1. and that we may learn how to accommodate the wisdom and offices of every creature unto our selves.

hath produced all things out of nothing. do declare things true or false. that thou mayst say with Paul. Aphorism 14. if thou dependest wholly upon God. as it is manifest out of St. that they be that which they are: and by his word alone. the order and policie of every creature visible and invisible. was sent to Daniel. His ministery thou shalt use with trembling and fear of thy Creator. out of darkness into light. which are in being. and thou shalt want nothing that is necessary for thee. God requireth of thee a minde. if thou wilt perform that end for which thou art ordained of God. And he is truely xnxv. that is to say. How much more will not God suffer thee to be deceived. This thou shalt do. He therefore knoweth the true strength and nature of things. Son. Thy soul liveth for ever. And he shall be given to thee that desirest him. that thou shouldest honour his Son. Thy scope therefore ought to be. that thou have the names of the Spirits. their powers and offices. Redeemer. the Father. through him that hath created thee: call therefore upon the Lord thy God. let it onely depend upon thy faith in God. The Lord liveth. arid mayst not doubt whether the spirits that speak with thee. If no sparrow can fall to the ground without the will of the Father which is in heaven. and Sanctifier. and deliver his son from dangers. and holy Ghost: and do not thou let slip any occasion of learning and be vigilant in thy calling. I know on whom I trust. and Hermes Trismegistus. to whom God hath revealed the names of his creatures. to extract the vertues in nature. do live in him. and Zachary the father of John Baptist. To thy neighbour thou owest offices of humanity. Mary. He calleth all the stars. who will teach thee whatsoever thy soul shall desire. and all the host of heaven by their names. in the nature of things. and what thou owest to God and to thy neighbour. as it appeareth out of the Monuments of the Ægyptians. the fortitude of God governeth the people of God: Gabriel. and keep the words of his Son in thy heart: if thou honour him.God. then by the doctrine of the holy Spirits of God. There is no other maner of restoring these Arts. Paul. that he receive power from God. O thou of little faith. and to produce their power into action. and how they are subjected and appointed by God to minister unto thee. thou hast done the will of thy Father which is in heaven. and bring him to a wife. that he should heal his father. that is. and by the instigation of evil spirits. And these things afterwards were vitiated and corrupted with humane opinions. and that thou draw all men that come to thee. But because thou mayst be certain of the truth. to honour the Son. It remaineth also. and all things which live. the messenger of God. and adherest onely to him? Aphorism 13. So Michael. who hath given unto all things. and hidden secrets of the creature. even as Raphael was sent to Tobias. through his Son. and him onely shalt thou serve. This is 10 . who sow tares amongst the children of disobedience. because true faith cometh by hearing.

that I of my own power can attain to no knowledge in them. to direct me in thy truth unto all good. Every one of these hath under him a mighty Militia in the firmament. and all things shall attain to a happie and desired end. that thou wilt give unto me thy holy Spirit. by thy assistance call upon thee. Phul. Give me a/so an apt and teachable heart. Aphorism 15. Therefore thou shalt pray thus: O Lord of heaven and earth. And give me grace. In temporal things. neither evil spirit nor evil Destiny. and infernal. that I may use such thy gifts humbly. with fear and trembling. through thy onely begotten Son Jesus Christ our Lord. that I may easily understand those things which thou shalt teach me. There are seven different governments of the Spirits of Olympus. and in the stars of the firmament: and the office of these spirits is to declare Destinies. Creator and Maker of all things visible and invisible. whether they be spiritual or corporal. Hagith. even as the history of the whole world testifieth and daily experience sheweth. Phaleg. sublunary. and polluted with infinite humane opinions. It is God alone who giveth them power to effect it. Therefore rest in this: Let God be thy guide in all things which thou undertakest.the Law and the Prophets. shall be able to hurt him who hath the most High for his refuge. to all necessary uses. that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee. They are called Olympick spirits. 11 . unless he be permitted by the Divine power. through our Lord Jesus Christ. There is peace to the godly: there is no peace to the wicked. saith the Lord. are obedient all things celestial. I. which are so overwhelmed in darkness. though unworthy. Och. unless thou teach it me: Grant me therefore one of thy spirits. and the profit of our neighbour. Amen. with thy holy Spirit. thou oughtest to call upon God as a father. to thy praise and glory. If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth. and may hide them in my understanding. that I may bring them forth as out of thy inexhaustible treasures. Unto God the maker of all things. by whom God hath appointed the whole frame and universe of this world to be governed: and their visible stars are Aratron. Bethor. and to administer fatal Charms. nevertheless he can bring forth nothing into action. which do inhabit in the firmament. Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us. who may teach me those things which thou wouldest have me to know and learn. so far forth as God pleaseth to permit them: for nothing. Aphorism 16. after the Olympick speech. Ophiel. Amen The Third Septenary.

Also every one of them ruleth 490 yeers. maketh hairy men. and giveth long life. wherein the seven Governours do exercise their power: all which are elegantly set forth in Astronomy. after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn. 6. XXXV. So likewise do the rest appear in order in their days and hours. XIIII. He causeth one to bee invisible. 12 . VII. and coles into treasure. by their Names and Offices which God hath given unto them. was the beginning of the administration of Bethor. Then began Och. PHALEG. XLII. HAGITH. The governor Aratron hath in his power those things which he doth naturally. and very truely giveth answers concerning his Provinces and Provincials. day and hour wherein they rule visibly or invisibly. He giveth familiars with a definite power. 5. That he can convert any thing into a stone in a moment. that is. and thenceforth Hagith ruleth untill the year 1900. Those things which he doth of his own free will.• • • • • • • ARATHON ruleth visible Provinces XLIX. XXVIII. 3. either animal or plant. in that time. in the 60 yeer before the Nativity of Christ. 7. and by proposing their Character which they have given or confirmed. To whom succeeded Phaleg. and continued until the year 1410. until the 920 yeer. So that there are 186 Olympick Provinces in the whole Universe. retaining the same object to the sight. He converteth treasures into coles. and it lasted until the yeer of our Lord Christ 430. But in this place it is to be explained. Magically the Princes of the seven Governments are called simply. Magick. OPHIEL. PHUL. Aratron appeareth in the first hour of Saturday. 4. and Physick. 2. He teacheth Alchymy. in what maner these Princes and Powers may he drawn into communication. 1. are. The beginning of their simple Anomaly. He reconcileth the subterranean spirits to men. OCH. XXI. Aphorism 17. The barren he maketh fruitful. BETHOR.

35 Princes. the number of a legion is 490. to cast open treasures: he reconcileth the spirits of the aire. He hath under him 49 Kings. Phaleg ruleth those things which are attributed to Mars. 21 Counsellors. 7 Messengers. standing before him. 21 Ministers. He that hath his character he raiseth to great honours in warlike affaires. teacheth perfect Medicines: he converteth all things into most pure gold and precious stones: he giveth 13 . with perfect health.His character. Och governeth solar things. giveth the most excellent Spirits. he raiseth to very great dignities. he bestoweth great wisdom. and prolongeth life to 700 yeares if God will. 14 familiars. the Prince of peace. His character. 42 Princes. that they give true answers: they transport precious stones from place to place. He that is dignified with his character. and they make medicines to work miraculously in their effects: he giveth also familiars of the firmament. 29000 legions of Spirits. 14 Ministers. 28 Dukes. 35 Presidents. His character. He hath under him 42 Kings. he giveth 600 yeares. 28 Dukes. Bethor governeth those things which are ascribed to Jupiter: he soon cometh being called. seven messengers: he commandeth 36000 legions of spirits.

he maketh very fair. He hath under him 36536 Legions: he administreth all things alone: and all his spirits serve him by centuries. He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons. by the Kings of the whole world. The Character. Hagith governeth Venereous things. He converteth copper into gold. His character. 14 . he maketh him to be worshipped as a Deity. and to be adorned with all beauty. He that is dignified with his Character.gold. and gold into copper: he giveth Spirits which do faithfully serve those to whom they are addicted. and a purse springing with gold. He that is dignified with his Character. in a moment.

who do serve men in a corporeal and visible form. and do execute their commands: but God is the Author thereof: as Joshua caused the Sun to stand still in heaven. and Magically. to wit. 2.Ophiel is the governour of such things as are attributed to Mercury: his Character is this. Every Governour is able to do all things which are done naturally in a long time. either naturally. As Och. in a less time. out of matter before prepared. the Prince of Solar things. His Spirits are 100000 Legions: he easily giveth Familiar Spirits: he teacheth all Arts: and he that is dignified with his Character. he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone. healeth the dropsie: he giveth spirits of the water. or otherwise of their own free-will. prepareth gold in the mountains in a long time. governeth Lunary things. and also to do them suddenly. out of matter not before prepared. 3. and maketh men to live 300 yeers. always after the same maner. for that the Governours of the world are obedient unto them. Every Governour acteth with all his Spirits. The true and divine Magician may use all the creatures of God. He changeth all metals into silver. by the Chymical Art. at his own will. The most general Precepts of this Secret. Phul hath this Character. and come when they are called. if God hinder them not. in word and deed. and offices of the Governours of the world. 15 . 1. in a moment.

if they are desired? But there do appear also evil Spirits. and he will give him an increase in wisdom. and thou hast whatsoever the spirit shall reveal unto thee in God. do of their own accord offer themselves to men in the forms of Spirits. in his eighth Chapter. as it is taught in Philosophy. that they work by the offices of the Spirits alone. Aphorism 18. visible or invisible: and they are delivered to every one as they are predestinated: therefore they are called Constellations. and they seldome have any efficacie above 40 yeers. is brought forth a Magician from his mothers womb: others. concerning the Jews. and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of God. whether they will or not: by how much the rather will they attend you. Therefore it is most safe for the young practisers of Art. and thy soul liveth: keep thy Covenant. by the Command of God. A man that is a true Magician. which do obey them onely in some determinate business: but they hear not the false Magicians. 4. who do give themselves to this office. for what cause soever. In all the elements there are the seven Governours with their hosts. are unhappie.They send some of their Spirits to the Mean Magicians. for which it is given. without their names. 5. and God will bring to pass all things in due season. 7. which are delivered to any one. There are other names of the Olymick spirits delivered by others. by the Spirit the revealer. Olympus and the inhabitants thereof. God liveth. let him keep himself from enormious sins. as the Prophet Jeremiah testifieth. but they onely are effectual. hath his efficacie in this business. which is caused by the envy and malice of the devil. but expose them to the deceits of the devils. Pray therefore for a constant faith. Whosoever therefore desireth familiarly to have a conversation with Spirits. Aphorism 19. This is that which John the Baptist speaketh of: No man can do any thing of himself. and cast them into divers dangers. in the time prefixed: But it is to be used the same day and Planetary hour wherein it is given. except it be given him from above. who do move with the equal motion of the firmament. 16 . because all things shall be done which the Spirit promiseth unto thee. and if they are pre-ordained to attain the Art of Magick. and the inferiours do always depend upon the superiours. and because men do allure and draw them unto themselves with their sin. and destroyers. and are ready to perform their Offices for them. Every Character given from a Spirit. and diligently pray to the most High to be his keeper. as a punishment due to sinners. the other parts of the Art will offer themselves unto them of their own accord.

and hast answered unto my petitions. And these secrets are either concerning things divine. who shall inform and teach me those things which I shall ask of him. your desires shall he perfected. in whole Name thou camest: and now thou mayest depart in peace unto thy orders. which no man can attain unto by humane industry without revelation. and the most select. or by thy office. 5. neither let thy heart be hasty to utter any thing before God. drunkenness. Forasmuch as thou camest in peace. all things are unpossible: there is no greater hinderance then a wavering minde. Be not rash with thy mouth. But thou shalt not detain the Spirit above a full hour. who hast ordained the whole creation for thy praise and glory. but thine. lusts. and saying the prayer following.N. Amen. 17 . All things are possible to them that believe them. and of what nature the Spirit is which you desire. But thou mayst examine a few. unconstancy. We call that a secret. When you would call any of the Olympick Spirits. through Jesus Christ thy onely begotten Son. having a firm faith toward God. unless he be familiarly addicted unto thee. which Science lieth obscured. Chap. for a dream cometh through the multitude of business. Aphorism 21. which nevertheless he doth permit to be revealed by Spirits. and return to me again when I shall call thee by thy name. &c. which thou wilt commend with many more. Omnipotent and eternal God. hidden by God in the creature. natural or humane. or by thy order. of the solar order. which is granted from the Creator. or. honest. Amen. I give thanks unto God. constant in his words and deeds. but to the incredulous and unwilling. and are willing to receive them. Nevertheless not my will be done. to a due use of the thing it self. and covetous of nothing but of wisdom about divine things. our Lord.Aphor 20. prudent. observe the rising of the Sun that day. foolish babbling. and for the salvation of man. that he may bring me medicine against the dropsie. The Fourth Septenary. Ecclesiast. Aphorism 22. levity. and quietly. and disobedience to the word of God. A Magician therefore ought to be a man that is godly. and thou in earth: Therefore let thy words be few. for God is in Heaven. I beseech thee that thou wouldst send thy Spirit N.

The first is the curing of all diseases in the space of seven dayes. a corporal and natural life. These seven secrets a man of an honest and constant minde may learn of the Spirits. and his holy Spirit: this is the perfection of the Microcosmus. or by vertues separate. Aphorism 24. 2. to know all Physical secrets. or by the use of the Philosophers stone. and not but of special grace. and Christ. The sixth is. Sagani. that he would briefly declare unto thee whatsoever that secret is: and pray unto God. to know God. and the like. to be able to discourse with knowledge and understanding of all things visible and invisible. to be regenerate. require of a Spirit which knoweth that art. to administer business by the influence of Heaven. and to understand the power of every thing. 7 The seventh. and the profit of thy neighbour. 5. also of Pigmies. Nymphes. 18 . such as are Hydraulick-engines. whereby thou maist bring the secret to the end thou desireth. The second is. The mean Secrets are likewise seven in number. and this being known. Dryades. and to what it belongeth. 1. either in humane Organs. as Henochius the King of the inferiour world. either by character. and things which are of the like sort. the curing of diseases with Metals. 5. and Spirits of the woods. without any offence unto God. 3. The greatest secrets are number seven. The second is. to be able to perform Astronomical and Mathematical miracles. Make a beginning of the nature of the secret. either by a Spirit in the form of a person. the transmutation of Metals. that he would inspire thee with his grace. The third is. which is vulgarly called Alchymy . or by what manner soever the same may be effected. The fifth is. 1. or by the superior Spirits with the divine assistance. 3 The third is. to be able to prolong life to whatsoever age we please: I say. which certainly is given to very few. 2. 6. that a man be able to govern himself according to that end for which God hath appointed him. The fourth is. 4. to perform the works of natural Magick. The first is. for the praise and glory of God. 4. either by the magnetick vertues of precious stones. or by natural things.Aphorism 23. The fifth is. to have the obedience of the creatures in the elements which are in the forms of personal Spirits. The fourth is. of what sort soever they be.

to excel in military affairs. and we will come unto you. and Physician. and drunkenness. Also commit your cares unto the Lord. Mathematician. 7. 5. In the first place seek ye the kingdom of God and his righteousness. or into action. and he will do it. 4. know how to give good things to your children. and to establish a newer family. to know the foundation of all Arts which are exercised with the hands and offices of the body. to be thy companions. 3. what things are profitable for thee. The second is. Also see that your hearts be not burthened with surfeting. The lesser secrets are seven. and to gather together much money. so that cheerfully rejoycing thou maist say with the 19 . according to Aristotle. to do a thing diligently. To be a Philosopher. If you will do the will of my Father which is in heaven. and will teach thee in the way wherein thou shalt go. 4. 6. how much more shall your Father which is in heaven give his holy Spirit to them that ask him? 7. to know the foundation of all Arts which are exercised by the angelical nature of man. We have already declared what a secret is. Hippocrates. 5. and teachers of all the secrets of the world. Aphorism 25. Plato. The first is. To be a Divine according to the Bible and Schooles. and Galen. to be an industrious and fortunate Merchant. 2. 1. and do guide thee in the way wherein thou walkest. Also I the Lord thy God do teach thee. is to have recourse unto God the Author of all good. and all these things shall be added unto you. to ascend from a mean state to dignities and honours. and to be an head of the head of Kings and Princes. 7. thou canst out erre. And I will give thee understanding. 2. ye are truly my disciples. and I will guide thee with my eye. thou shalt not erre from the mark. and happily to achieve to great things. and as Christ teacheth. the kindes and species thereof: it remaineth now to shew how we may attain to know those things which we desire. Euclides. which all writers of divinity both old and new have taught. The true and onely way to all secrets. The seventh is. and he will command every creature to be obedient unto thee. 6 Also if you which are evil. helpers. If you draw these seven places of Scripture from the letter unto the Spirit. but shalt attain to the desired bound. To be a good house-keeper both in the Country and City. and the cares of this life. and God himself by his holy Spirit will teach thee true and profitable things: he will give also his ministring Angels unto thee. which may be illustrious and do great things. The fifth is. The sixth is. and make our abode with you. Ptolomy. 3. The third is.6.

The Prince of the Oriental secrets is resident in the middle.D. and of our age. and abusers of Fortune. Homer. We do detest all evil Magicians. the devil being the author. such as the heathens are full of. which is B. At the East let there be B. D. concerning the event of the Pharsalian war. and that he obey him according to the word of God. but these had not such gifts of secrets as the former. or by dreams. Sylla. And at the South. is the seal of the secrets of the world. Plato. Aphorism 26. Marius. Hippocrates. To these are referred all idolaters of old. And to these do appertain all Charontick evocation of Spirits the works of Saul with the woman. Aphorism 27. Orpheus. and Gods of the Gentiles. and the like. Paracelsus. and all learned men in the world. Julius Cæsar. with Theophrastus. that secrets may be revealed unto thee also. that there may be 112 parts of the Circle: and so many are the true secrets to revealed. and sons of Melusina. lest he be involved in the calamities of Brute and Marcus Antonius. instead of the punishment of the devils. that there may be in the whole 28 parts: and let them be again divided into four parts. Cyrus.D. E. and Lucanus prophesie of the deceased souldier. Divide the Several quadrants into seven parts. There is another way which is more common. Hercules: also. Archimedes. To this refer the book of Jovianus Pontanus of Fortune. It is a canon. from the invisible God. and hath three Nobles on either side. unto the whole creature. To this are referred. and do obtain and effect some things which God permitteth to be done. C.C. without which no great thing can be obtained from the divine Deity worthy admiration. Hitherto also are referred. Æneas. as it is said. Alexander the great. Euclides. Galen. or by the constellation of a nativity by celestial knowledge. and his Eutichus. D. a square.E. That the Spirits are obedient unto thee. that is. such as there are very many. C. Nothing canst thou do or say against Minerva’s will.Apostles. so that at length thou shalt be certain of the greatest thing of all. At the West. Hesiod. So also they do other evil acts. which they draw from the onely center A. Pytagoras. the Nymphes. The third way is. every one whereof hath 20 . all which men had in themselves all the vertues of secrets. That thy name is written in Heaven. That every one know his own Angel. And this Circle in this manner divided. After this manner are made heroick men. Aristotle. diligent and hard labor. or by Spirits which have secrets in their power. or by strong imaginations and impressions. either by God. who make themselves associates with the devils with their unlawful superstitions. as the Scripture testifie of Judas. Achilles. and let him beware of the snares of the evil Angel. Lucullus. Hermes Trismegistus the father secrets. Make a Circle with a center A. Tu nihil invita dices facie sue Minerva. when thou art unwitting thereof. At the North. E.

Some are the watch-men over Kingdoms. and not otherwise. and with great reverence towards God. or an Angel of civil wisdom. may ask a physical Angel. easily deceiveth the unwary. Because all good is from God. according to the gift which God hath severally distributed to every one of them. of the pestilence. The North. And in this manner the other Princes and Nobles have their quadrants of secrets. We are therefore to exercise our selves about spiritual things. vanity. Aphorism 28. from whom let us humbly seek for our 21 . or for any thing whatsoever. we ought to seek them by prayer in Spirit and Truth. and as a thing simply created by God to his purpose. of more rigid life. others the keepers of private persons.four under him. and a simple heart. as those two were. And he which medleth with such things. That every one exercise himself in prayer. and is appointed to the service of man. examples whereof the holy Scripture witnesseth. lest that he fall into idolatry. But let him beware. But without the said faith preceding it. The conclusion of the secret of secrets is. Nevertheless. and the places adjacent. who with his cunning sorceries. with fear and trembling. Some are destroyers of Cities. he may use them without any offence unto God. as it is ordained by God. But the Oriental secret is the study of all wisdom. covetousness. with their four secrets. with a great desire of his minde. or of supernatural or natural wisdom. and another. But they have names taken from their offices and powers. And he is not taken but onely by the finger of God. because the commandment hath it. That he shall bruise the heel of Christ. who were sent to overthrow Sodom and Gomorrha. and the East and North to be lesser. and from thence. and let him ask seriously. This faith surmounteth all seals. which dependeth onely on divine revelation. mathematical. it lieth in obscurity. another. and the Prince himself hath four appertaining unto him. envy and ungodliness. the seed of the woman. Let not any one despise prayer. those things which we would obtain of him. of strength. pride. of inflicting famine upon the people. who is onely good. and to be conversant in spiritual essences with gravity and justice. so that they unwillingly serve the godly. and he shall not suffer a repulse. of tillage. that which he asketh he shall receive from the Father and God of all Spirits. So that the Eastern secrets are commended to be the best. One hath the power of the sword. if any one will use them for a memorial. to him he both can and will give. to which such a spiritual power or essence is bound. and the snares of the devil. Now let us acknowledge him the Author. The use of this seal of secrets is. let him beware of all levity. The West. and with faith and constancy and without doubt. that thereby thou maist know whence the Spirits or Angels are produced. or philosophical. The Characteristical maner of calling Angels succeedeth this faith. for those things which he desires. which may teach the secrets delivered unto them from God. anyone may easily form their names in his own language: so that he which will. unless he wil miserably perish. but not without temptations and tribulations. for by whom God is prayed unto. and bringeth them into subjection to the will of man. the Meridian to be mean. The South.

As our study of Magick proceedeth in order from general Rules premised. dignities. and that which he constituteth and determineth unto himself. whether good or evil. and the members thereof . That none of the Italian nation should for ever obtain the Rule or Kingdom of Naples. They which desire riches. partly for the salvation of the soul and body. to be thrown down from his seat: so great is the power of the guardian or tutelar Angels of Kingdoms of the world. and he that desires an evil end. to restore the secret powers 22 . He that seeketh after a good end. glory of this world. and guide and direct thy life and all thy thoughts according to those precepts. from divine punishment. and what is to be sought after. The Fifth Septenary Aphorism 29.desires. industry. and that earnestly. and as a touchstone that will judge between good and evil. Call the Prince of the Kingdom. as the History of Melesina witnesseth. (and that magically) if they endeavour diligently after them. and of the Church. they shall obtain them. and let him propose unto himself what is to be avoided. and brought it to pass. let us now come to a particular explication thereof. as Daniel. and turning away from the divine will. nor despise and condemn the gifts of his treasury. But he will not that we give holy things to dogs. tyrannies. Aphorism 30. Therefore diligently and often read over and over the first Septenary of secrets. and the Magicians thereof. Spirits either are divine ministers of the word. And there is nothing done. Aphorism 31. let him diligently. then we are able to overcome the hardness of our hearts to pray. and lay a command upon him. and it shall be done. Therefore let every one compare his ends with the word of God. A merciful & good Father. honours. without a certain and determinate order and government. and command what thou wilt. or else they are servient to the Creatures in corporal things. until he attain to his appointed bound. and magical Sciences. and sooner heareth us. he may be compelled also. and compel him to recal his deed. to whom thou trustest. not procrastinating or delaying. if that Prince be not again absolved from his obedience by a succeeding Magician. that he who reigned in his age. and all things shall yield to the desires of thy minde in the Lord. if any Magician shall call him who instituted this order. let him follow it. every one according to his destiny. and partly for its destruction. Magistracy. loveth the sons of desires. Therefore the Kingdom of Naples may be again restored to the Italians. who ordained. pursueth that also.

and magical Horn. which likewise do desire the society of the humane soul. is depraved with infinite lyes and superstitions. or Chymistry: as he produceth any president of growing rich by these means. and that which remaineth. before the transitory good of this world. let him call the Prince of riches. whereby he would grow rich. a Gemme. which being had. if he will. that he understandeth nothing of the God of heaven and earth. or merchandize. so that it be joyned to any Spirit. do very hardly escape the snares of the devil. lest that Syrens and other monsters deceive us. lest he offer himself to be devoured of the roaring Lion. But Judæus chused rather to live among Gods. make himself the Monarch of the world. He therefore that desireth to have a lesser office. This in our time. A Book. but enjoyeth the delights of things immortal. and by that means made themselves the Lords of the world. Aphorism 35. to his own eternal destruction. or one of his Lords. Aphorism 33. let him magically call a Noble of the Prince. as Histories witness. the Romans were taught by the Sibyls books. 23 . Therefore we are carefully to proceed in Magick. Aphorism 32. any one may easily. either in earthly goods. and this way was familiar of old time to the Sibyls and chief Priests. she produceth what she will. Let the Magician carefully hide himself alwaies under the wings of the most High. And he may be easier called up. is totally lost.taken from the treasury of Magick. he shall obtain his desire therein. All manner of evocation is of the same kinde and form. then the Angel of Plotinus in the Temple of Isis. or thinketh more. and being joyned. Aphorism 34. or with the gifts of Princes. through ignorance and impiety. and he shall obtain his desire in that kinde. But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies. for they who desire earthly things. In like manner also. But he who coveteth contemptible dignities. and his heart is so blinde. as riches alone. until the judgement. or by the study of Metals. or dignity. The humane understanding is the onely effecter of all wonderful works. and his desire shall be fulfilled.

they who perform cures with the most simple herbs and roots. and inthral themselves in eternal punishments for their rebellion. and the knowledge of such simples is to be sought for from God. And let all lots have their place decently: Order. and also the divine. the one is of God. in Constellations. That some creatures are creatures of the light. Therefore Magick is twofold in its first division. Aphorism 36. aswel creatures of this our world. Therefore simplicity is chiefly to be studied. which he bestoweth on the creatures of light. This is the course of Order. which being pronounced. seditions. perjuries. and partly most filthy and horrid to be spoken of. others. because it cannot consist without some vertue and great gifts of God. of darkness: these are subject to vanity. blasphemies against the true God and his works. and Olympick supercelestial and infernal. Their Kingdom is partly very beautiful in transitory and corruptible things on the one part. robberies. Reason and Means. disobedience towards Magistrates. Care is to be taken. adulteries. contempt of God. as the members of Christ. but as it is the gift which he giveth unto the creatures of darkness: and this is also two-fold: the one is to a good end. wicked lusts. there is a continual war. pride. And in this manner. and with the grace of God. which are in stead of a miracle. Aphorism 38. So also are words. as when the Princes of darkness are compelled to do good unto the crea- 24 . subterranean. Aphorism 37. do cure the most happily of all. because it aboundeth with all wickedness and sin. and do reign over the Lords of darkness. aëry.The Sixth Septenary. until God shall put an end to their strife. in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth. homicides. do forthwith cause creatures both visible and invisible to yield obedience. are the three things which do easily render all learning aswell of the visible as invisible creatures. and such like. that experiments be not mixed with experiments. otherwise by no other means or experience they can be found out. Words and Characters. by his last judgement. rapes. and are Lords of the whole world. lyes. the other also is of God. Between these and the other. Stones. but that every one be onely simple and several: for God and Nature have ordained all things to a certain and appointed end: so that for examples sake. thefts. as of the watry. because they run headlong into darkness. worshippers of devils. do lie hid the greatest influences or vertues in deed. and a covetous desire of rule. tyranny. idolatry.

or. God enforcing them. The second. that a man descend down into himself. are done with the Princes of Spirits. and partly. Among these species of Magick. aswel with mixed means. through visible things. both by his word revealed from the foundation of the world. and with his mortal part. others they will scarce attend. The third is. The first is. which is given to few: others do work by dreams and other signs. others by mortal Creatures. as it were Theophrastical. That some do act with Spirits openly. which by reason of the ignorance of the true God. love and fear the eternal God. what mortal part he hath in him. the other is for an evil end. There is a seven-fold preparation to learn the Magick Art. and it effecteth other works with invisible instruments by invisible things. That some exercise their Magick with the good Angels in stead of God. The sixth division is. as instruments and effects. and to adore him in Spirit and Truth. That some work by immortal creatures. that magically they are deceived to destruction. The third division is. and of the creatures. The seventh division is. Satyrs. Aphorism 39. and by the wonderful effects which the visible and invisible creatures of God do shew forth. and chiefly study to know himself. as Nymphs. and such-like inhabitants of other elements. Them whom the Spirits do serve faithfully of their own accord. that his desires may be fulfilled. Thirdly. to worship. Pigmies. to meditate day and night how to attain to the true knowledge of God. without art. Secondly it is requisite. such were they who wrought by the minor Gods of the heathens. and Philosophical. to 25 . that which is the property of Christians. that it bringeth to pass some works with visible instruments. The fifth division is. being called by art. That he learn by the immortal part of himself. That the Spirits do serve some of their own accord. which the ancients took from their auguries and sacrifices. and what immortal. that is the most excellent of all. The fourth division is. which dependeth upon God alone. and it acteth other things.tures. Another Magick is. &c. Other things there are. and face to face. The second division of Magick is. as it were descending down from the most high God: such was the Magick of Baalim. when God permitteth such to punish evil persons. and what part is proper to himself. such is the work of the Mercurialists. as also by the seal of the creation. also he commandeth such to be cast out into destruction. which dependeth on the power of Christ which he hath in heaven and earth. There are some things which are brought to pass by invocation of God alone: this is partly Prophetical. and what diverse. that which exerciseth their actions with the chief of the evil Spirits.

that he disclose no secret which the Spirit hath forbid him. that he may be accounted worthy thereof. they sin. there is required the greatest justice. and to what species thereof. therefore let him direct all the course of his life according to the rule prescribed in the word of God. Seventhly. and he that understands this. Take not thy holy Spirit from me. and do prefer [illegible Greek]. which every one may perceive easily that readeth these things. or contempt. and lead us not into temptation. The Magitian hath need of faith and taciturnity. Here. in undertaking the greatest business. and strengthen me with thy free Spirit. that every one may know whether he be born to Magick. to accomplish his Magical end. Whereas every man is to be vigilant to see to what kinde life he shall be called from his mothers wombe. Secondly. and by experience may have success therein. In him that would be a Magician. that he undertake nothing that is ungodly. nor to let it once come in his minde. Fourthly. Alwaies pray with David. whereby many famous men have afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy. and profitable to his neighhours. The first Law is this. wherewith let every one prepare himself that covets to obtain true Magick or divine wisdom. and also when they do not use their gifts for that honor of God which is required. When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense. ignorance. then let him govern himself according to these seven subsequent laws. or by too much superstition. In the fifth place we are to take care. 26 . as he commanded Daniel to seal some things.do those things which he knoweth to be acceptable to God. so as it was not lawful for Paul to speak openly of all things which he saw in a vision. that is. Aphorism 40. wicked or unjust. These are the three first and chiefest precepts of Magick. especially.1 Sixthly. for such things and such gifts are not given but onely to the low and humble. not to declare them in publick. but also manifestly. as for the most part. it is manifest. that we understand when the Spirits are assisting us. No man will believe how much is contained in this one precept. and one to whom the Angelical creatures willingly do service. and so he shall be divinely defended from all evil. and as it were face to face. but deliver us from 1. they offend also by ingratitude towards God. that he shall be made a Magician of the ordination of God. That he know that such a Spirit is ordained unto him from God. that is. such a person who useth the ministery of the Spirits to bring excellent things to pass. either through negligence. and let him meditate that God is the beholder of all his thoughts and actions. not occultly onely.

that they may not be what they are. when as he had commanded himself. for this is superstition. and hold fast that which is good and laudable. Amen. whom Saint Peter commanded to be thrown down upon the earth. 27 . and draw them away from God. which bindeth any divine power to idols or other things of their own proper motion. or to chuse or frame to our selves. to be raised up into the air by the unclean Spirits. is all worship of Idols. to his temporal and eternal destruction and perdition to deceive men. where they are not placed by the Creator. as it were a God. Him then we count to be a Magitian. and is not communicable to the creature. We come now to the nine last Aphorismes of this whole Tome. for grapes cannot be gathered of thorns: let us try all things. and of the Creator. that he may so produce things with a word. The fifth thing to be eschewed. Let him accustome himself to try the Spirits. Seventhly. and of his holy Spirit. that we may know them. The fourth is. and diligently embrace them with our whole heart. This description of a Magitian plainly appeareth. and are set forth with their evil deeds. wherewith we will. Which belongeth onely to the Omnipotency of God. whether they are visible or invisible. An evil Magician is he. and in Clemens. wherein there is nothing at all divine. Unto this order are also to be referred all those who are noted in the two Tables of the Law. to whom by the grace of God.evil: I beseech thee. Let us cleave fast to the gifts of God. as thou didst over Ahab that he perished. To be remote and cleer from all manner of superstition. O heavenly Father. to attribute divinity in this place to things. do not give power to any lying Spirit. and is universal. but keep me in thy truth. Sixthly. the spiritual essences do serve to manifest the knowledge of the whole universe. that we may avoid every thing that is repugnant to the divine power. All the deceitful imitations and affections of the devil are also to be avoided. Aphorism 41. or by the order of Nature: which things many false and wicked Magitians faign. of whom mention is made in the Acts of the Apostles. what we understand by Magitian in this work. whereby he imitateth the power of the creation. and all our strength. whereby he impudently offereth himself to be worshipped as God. the divine mercy assisting us. whom by the divine permission the evil Spirits do serve. to worship God with some kinde of worship which he hath not commanded: such are the Magical ceremonies of Satan. as the Scripture admonisheth. Therefore in the first place it is to be observed. Thirdly. & of the secrets of Nature contained therein. conclude this whole Magical Isagoge. such was Simon Magus.

With fear and trembling we must live in this world. Notwithstanding I will not deny. by reason of the great sins of men. and also the chiefest corporal things. Such are they. and are reserved unto the day of wrath. or they are maimed in some member. as to the corporal and transitory things of this life. Therefore. or in some wilderness. even as many such things happen by the use thereof. which 28 . and greater then any man would believe: although they do subsist in their own limits. or are simply torn in pieces. but wo be to that man through whom they come. to the disobedient he hath propounded their deserved punishment. and delivered to the power of Satan. to his own ruine and destruction. as Moses and Hermes do demonstrate. or one informed of God. or disobedience thereof. for some good end. But he shall never aspire to the highest kindes thereof. both mean things. Therefore the Magitian of God. for he will have them to use their liberty in obedience to his commands. we will note in the Tomes following. but that some men may with study and diligence obtain some species of both kindes of Magick if it may be admitted. Aphorism 43. through their pride and contempt of the Son of God. where men are forsaken by God. have revolted from God their Creator. The Lord liveth. or are deprived of their understanding. as we have before oftentimes admonished. unless he be called divinely by grace hereunto. Great is the power of Satan. he hath proposed their rewards. To the obedient. are sometimes carried to Mount Horch. and which is evil: Whereas man sought to obtain them both at first. is led forth by the hand of God unto all everlasting good. yet if he covet to assail them. or desarts [deserts]. we are to know. nevertheless they are above all humane apprehension. The Seventh Septenary. In this place it shall suffice. which is good. to a bad end is. which signifies a wise man of God. he shall doubtless offend both in soul and body. Aphorism 42. that the Scripture might be fulfilled. It must be that offences will come. Therefore these Spirits of their freewil. Secondly. and there is left in them a very great power in the creation. who by the operations of false Magicians. but notwithstanding it is limited. Therefore also the Magitians of Satan do perform great things. and the works of God do live in him by his appointment whereby he willeth them to be. neither let him assume any such great things to himself. that we distinguish the Sciences. and they are confined to their bounds with the bridle of God.The subdivisions and species of both kindes of Magick. That a Magitian is a person predestinated to this work from his mothers wombe.

many ancient Histories. and he knoweth not how to overthrow the counsels of his enemies by the word of God. Aphorism 45. all things which are due to the mortal Microcosme. for those things which happen to ignorant and unwise men in their common life. so that the evil one snatch it not out of the heart. or are impressed by the assisting essence. but wholly exerciseth himself about corporal things. reasoneth. and exercise other suggestions which are not contrary to the glory of God. and he proveth of what order that divine separate essence is. is carried to and fro. the other is a little sollicitous about eternal things. as constancy in his words and deeds. The greatest precept of Magic is. Seek ye first the kingdom of God and his righteousness. or to keep himself from the snares and deceits of the tempter. from that life. which shall not be taken from her. he observeth when his cogititions do proceed from a divine separate essence. saying. he deliberateth. thou art troubled about many things. raiment. and possess the custody of them: on the con- 29 . and when the like rejoyceth in his like. the same things happen to the willing and knowing Magitian. he knoweth not when they issue out of his own minde. All other things. and daily Examples do testitie. as it were in war with his affections. Martha. to know what every man ought to receive for his use from the assisting Spirit. because the holy Angels are conversant about such. there are none more happy then such. and an awaking to this life. Aphorism 46. Wherewith shall a yong man cleanse his way? in keeping thy word. but Mary hath chosen the better part. and useth temporal things with thanksgiving. The Magitian understandeth when the minde doth meditate of himself. To keep the word of God. Both kindes of Magick are different one from the other in their ends: the one leadeth to eternal good. constituteth and determineth what is to be done. as food. and charity towards our neighbours. Therefore let us alwaies have regard unto the saying of Christ. not inquiring from what Spirit such suggestions proceed: But we ought to take heed. that we are not too much busied with unnecessary things according to the admonition of Christ. is no other but a sleep. Martha. and the necessary arts of this life. that is. Oh Lord. It is lawful to admit of. But the man that is ignorant of Magick. There is nothing so much becometh a man. Aphorism 44. and all these things shall be added unto you. and what to refuse: which he may learn of the Psalmist. The passage from the common life of man unto a Magical life. that he may freely enjoy all his lusts and delights in contempt of God and his anger. is the chiefest precept of wisdom.

and to serve him in those several ministeries. drew up such a Spirit unto himself. He that is faithfully conversant in his vocation. Examples are not wanting in the Histories of the whole World. The three wise men who came to seek Christ at Jerusalem. to destruction.trary. is an example of the good. Therefore there is nothing whereof any one may glory. lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth. and do daily happen in the world. he had been brought to death by famine. But if he have any knowledge in Magick. by the word. while they are new. in our times. and familiarly to converse with him. neither would they be so perpetually vexed with the Spirits of the golden mountains of Utopia. when he would convert all things into gold. the Spirits of the more sublime parts of the minde. they will not be unwilling to shew him. which was able to perform this. that he slew himself. For it is not unto him that willeth. and rotten leaves. so he allureth unto himself Spirits of his nature and condition. the Angel of the Lord was their leader. Brute before he was slain. men that are unconstant are lighter then nothing. neither let them have any habit in the idle minde. unto which they are addicted. Hermes. but one very truely adviseth. and not account the Histories of Midas. and being deceived by him. that is empty of the divine word. unto salvation. All Magick is a revelation of Spirits of that kinde. when he was persecuted of the Spirit of Cæsar. or of some other spiritual fate. Even as every one governeth himself. In Homer. as he manifestly testifies of himself in Theogony. by whom either he shall be infatuated and deceived. This precept appeareth most plainly: for Midas. shall have also the Spirits constant companions of his desires. the ninth Magick. The Angels of the Lord directed Daniel. and the like. in Hesiod. Aphorism 47. The same thing happened to a certain woman about Franckford at Odera. but to whom God will have mercy. Would that men would diligently weigh this precept. who will successively supply him in all things. who had slain his own Father. for fables. Therefore we ought most diligently to observe. was an example of the evil Spirits. and the Father of his Country. and exposed to punishment. of which sort the Magick is. that such presumptions should be cast out of the minde. Theodosius before the victory of Arbogastus. We chuse the 46 Aphorisme from these. nor unto him that runneth. From 30 . the genius of Ulysses in Psigiogagia. the good Spirits in good things. Aphorism 48. or brought to final destruction. the evil Spirits in every evil thing. that no man should carry himself beyond his own calling. if his foolishness had not been corrected by the mercy of God. who would scrape together & devour mony of any thing. God revealed himself to Moses in the bush. they would be much more diligent in moderating their thoughts and affections. so that the nine Muses are called.

even as the spider taketh the flye which falleth into his web. and the ministery of the holy Angels. there the Prince of this world. so that the fear of God is the beginning of all wisdom. according to a two-fold Science. as if it had been sent from heaven. and after this. wherein every one may contemplate. the God of this world beginneth. from whence comes all evil. But unprofitable and damnable Magick ariseth from this. and taketh men with the snares of covetousness. where we lose the fear of God out of our hearts. and how far it is to be labored for by every one. whether it be good or evil. and thither again it will revolve. and the profit of all Magick. there. for obedience to the will of God. what is to be followed. and one sin. and setteth up his kingdom in stead of holy things. and thou shalt finde all things full of Magick. and which to be avoided. Diana of the Ephesians shewed her worship. Aphorism 49. In this manner Tages the first teacher of the Magick of the Romanes. & to those things which thou seest daily to be done in the world. disobedience. to wit. humane inventions. and suffer sin to reign in us. against the will of the commanding God. which that they may be the better discerned. so Satan spreadeth abroad his nets. to a competent end of life and living. neither are the opinions of the Sadduces. and all good things out of the inexhaustible treasures of God. Courteous Reader. we will put here their division and subdivision. And all the Religion of the Heathens is taken from the same Spirits.hence springeth all Magick. from whence is all good. that their fall may be the greater. and draweth him to eternal fire: these he cherisheth and advanceth on high. for the conclusion of these Isagoges. So also Apollo. until he sucketh him. That even as there is one God. in such as he findeth profitable for his kingdom. gushed out of the earth. 31 . apply thy eyes and minde to the sacred and profane Histories. The conclusion therefore of this Isagoge is the same which we have above already spoken of. followeth the fear of God. good and evil. do follow the presence of God and of the holy Spirit.

and that their companions are of the devil. Knowledge of the government of God by Angels. Atheisme. Wisdom in humane things. to the destruction of mankinde. Good Anthrosophy given to man Sciences Cakosophy • • • Contempt of the word of God. 32 . which the Scripture calleth watchmen.Theosophy • • Knowledge of the Word of God. • • Evil Cacodæmony • • The knowledge of poisons in nature. and for the loss and destruction of men. and to understand the mystery of Angels. and to live after the will of the devil. and to use them. FINIS. • • Knowledge of natural things. and to use them in contempt of God. Wisdom in all evil arts. and ruling ones life according to the word of God. Ignorance of the government of God by Angels To contemne the custody of the Angels. Idolatry.

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