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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
ARBATEL of MAGICK:
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.
that is. whereof Pliny1 being ignorant. as also the holy Scriptures. or wise men: for the feare and worship of God. & acknowledgeth that his Angels are 1. The handwritten Greek of Turner: 3. & by the Persians they were called Magicians: and one speaking of Sosthenes. that abhor the very name and word Magus. whereby is expressed such a one as is altogether conversant in things divine. is the beginning of knowledge. usurped that Title. Prophets. idem dæmonas prodit terrenos. many reprehend.2. which is called divine Magick. people and countries.The PREFACE To the unprejudiced Reader As the fall of man made himself and all other creatures subject to vanity. 2. the most noble arid excellent Arts wherewith the Rational soul was indued. the Art of Magick is the art of worshipping God: and the Persians call their gods . Scribes and Pharisees. afford us sundry examples. & sometimes of him that is in the service of God: in which latter sense it is taken in Matt. & angelos ministros Dei. But Magus is a Persian word primitively. sed veri ejus venerationi novit assistere. humanitatis inimicos. and amongst the Egyptians they were termed Priests. found the Art after long study and labour altogether ridiculous. Nat. the histories of all ages. which the ancients did so divinely contemplate. These wise men the Greeks call Philosophers. useth these words: Et verum Deum merita majestate prosequitur. 1 .R. when the wise men came to worship Jesus. he acteth by men his instruments. to accomplish his evil ends: of these. and amongst the Babylonians they were differenced by the name of Caldeans. by reason thereof. so. is scandalized with bearing the badge of all diabolical sorceries: which Art (saith Mirandula) Pauci intelligunt. Sosthenes ascribeth the due Majesty to the true God.T. lib. Plin. hence Apollonius saith. For Magick itself. the Hebrews termed them Cabalistos. are by the rusty canker of Time brought unto Corruption. who being not Magus. one of the ancient Magicians. are works done merely by the devil. because of Simon Magus. and these the Latins did entitle sapientes. & sicut canes ignotos semper allatrant: Few understood. and this is the first and highest kind. as Plato affirmeth. 2. and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. who held that kingdom by him. 30. But Magicke and Witchcraft are far differing Sciences. -. Vagos.. that is. multi reprehendunt. Hist. Many men there are.1. familiar with evil Spirits. that Magus is either [illegible Greek]2 or [illegible Greek]3. that Magus is a name sometime of him that is a god by nature. but Goes. scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent to him by Tyridates king of Armenia. which with respect unto some covenant made with man. Now Witchcraft and Sorcery.
Virtues hidden in the centre of the Centre. Abraham sanctitate & sapientia omnium præstantissimus. by them observed and understood. clay. primum Caldæos. who (as some say) lived long before Noah. practising to mix the powder of dead bodies with other things by the help of the devil prepared. Astrologie and Divine knowledge. sibi. lastly the Egyptian Priests. as his writings testifie. or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. These Witches and Necromancers are also called Malefici or venefici. and such Arts which are effected by combination with the devil. of which names witches are rightly called. to the bringing forth of such effects as are wonderful to those that know not their causes. who before Abraham’s coming unto them. congruenter respondentibus. Such were. Abraham the holiest and wisest of men. together with the motions of the Stars and other heavenly bodies. The third kind of Magick containeth the whole Philosophy of Nature. that he instructed the Egyptians in Arithmetic and Astronomy. by the motions and influences of the stars upon the lower elements. having chiefly sought. to counterfeit the highest and most noble part of it. and at other times to make pictures of wax. as Necromancy and Witchcraft. are the corruptions which have made odious the very name of Magick. he also hath delivered. Abraham found out the knowledge of the true God while he lived in Caldea. sorcerers or poisoners.ministers and messengers which attend the worship of the true God. deinde Phoenices. Magick is the connexion of natural agents and patients. cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. that divine Magician and Philosopher. did first teach the Caldeans. Bacon and others. ut inde opera prodeant. that by this part of Magick or Astrologie. Josephus reporteth of Abraham. who without the Art of Magick do indeed use the help of the devil himself to do mischief. and extracteth them out of Nature’s hidden bosome to humane use: Virtutes in centro centri latentes. according to the Chymists: of this sort were Albertus. Magia est connexio a viro sapiente agentium per naturam cum patientibus. Without doubt. wrought by a wise man. is thus defined. answerable each to other. &c. Philo Judaeus affirmeth. non sine corum admiratione qui causam ignorant. then the Phoenicians. attained to much Divine knowledge of the Creator through the study of Magick and Astrologie. which judgeth of the events of things to come. The Magick these men professed. and to this day partly. and whereof he is a party. natural and humane. Arnoldus de villa nova. 2 . Hermes Trismegistus. So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences. if not altogether. Qui Contemplatione Creaturarum. Raymond. which bringeth to light the innermost virtues. A second kind of Magick is Astrologie. but under the name Magick. that there are devils earthly and wandering. Astrologia & Divina docuerit. demum Egyptios Sacerdotes. knew none of these Sciences. are all unlawful Arts comprehended. as the manner of all impostures is. and enemies to mankind.
which attract all without distinguishing. the best. having learned justice without teaching. nor we so umbragious and startling. which receive. after so long time feeding upon solid Divinity. Astaroth. sint ambo in conspectis tuo mali & rei. using Zoroaster’s own words: Hæc ad verbum scribit (saith Eusebius) Deus primus. Eusebius in the Theology of the Phoenicians. in which Aristotle's Metaphysicks. But I incite the Reader to a charitable opinion hereof. sapiens. influences. Bags. So that a Magician is no other but divinorum cultor & interpres. the father of right. the wisest. and inclinations. the onely inventor thereof. optimus. not given. which God hath given to those his glorious creatures. that did not forbear to worship the God of all power. everlasting. without parts. and of Paradise. perfect. and object it to all of candor and indifferencie: and of Readers. wise by nature. of whom this age swarms: but the voice and sound of the Snake and Goose is all one. prudentissimus. (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. munera non expectans. and pour out as fast. in a Council in France. and the Art itself is none other quam Naturalis Philosophiæ absoluta consummatio. The good. that we should relapse into that childish Age. expers partium sibi ipsi simillimus. because the devil was so adored in the image of Baal. the purity. the truth. then the absolute perfection of Natural Philosophy. unbegotten. having been so long enlightened in God’s path. summe philosopatur. a studious observer and expounder of divine things. And this comfort I have in that Axiome of Trismegistus. I must expect some calumnies and obtrectations against this. it is taken. Qui litigant. teacheth Truth. incorruptable. especially in the first and highest: for in his Oracles he confesseth God to be the first and the highest. the guide of all good. Dagon. sempiternus. which he would not investigate by any natural knowledge: he speaketh of Angels. with a Christian Protestation of an innocent purpose therein. Chemosh. Apollo. may well be embraced: As in the ancient worshipping of God by Sacrifice. expecting no reward. as one observes: Spunges. and Love. and the lazie affecters of Ignorance. most like himself. and the like. discoursing of the abstinence and charity of the Magi. word for word: God the first. But our stomacks are not now so queazie and tender. sacræ naturæ unicus inventor. was forbid to be read. natur perfectus. good with evil. Jupiter. in every kinde. Of this Zoroaster. Hour-glasses. incorruptibilium.In all these. of whom there be four sorts. of corruption with purity. &c. pater juris. Zoroaster was well learned. from the malicious prejudiced men. bonorum omnium auriga. ingenitus. Thus saith Zoroaster. Qui pius est. which retain onely the 3 . of falsehood with truth. Neither can it dehort wise and learned men in these days from attributing those vertues. And if there be any scandal in this enterprise of mine. Hope. Nevertheless there is a mixture in all things. Neither did the abuse of Astrology terrify Abraham. there was no man knowing God among the Elders. approveth the immortality of the soul. to the Stars and other Lights of heaven. Faith. he believeth of the Trinity. and intreat the Reader to follow this advice of Tabæus. sine doctrina justitiam per doctus. or condemn that kinde of Worship. And therefore I present it without disguise.
Turner London. and to them I present this Occult Philosophy. and give me leave to apply that of Ennodius that it is the nature of Self-wickedness. Some there are of the last sort. that such their severity proceeds from Self-guiltiness. not to find any innocent. ult. Aug. and let the Wine escape. But that amongst others this may find some acceptance. And they who are severe against it. 4 . which retain the best onely. l654. they all pardon this my opinion. to think that of others. knowing that they may reap good thereby. And it is all the comfort which guilty have. is the desire of R. and Sieves.dregs of Spices. which themselves deserve.
Medicine. in what manner a man may do and suffer by the spirits of Olympus.ARBATEL OF MAGICK Containing nine Tomes. as Physick. and this is called Prophetical Magick. This is valde insignis Magia. 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. The fifth is Romane or Sibylline Magick. -. what Microcosmus hath effected Magically. The first is called Isagoge.ed. to whom the whole Orb of the earth is distributed. spiritual wisdom: and how the same is effected. Alchymie. The seventh is the Magick of Apollonius. that is. and seven Septenaries of APHORISMS. which onely acteth with Spirits to whom is given the doctrine of Arts. and Homerical Magick. 2. Ægyptiacal Magick. None of these latter eight books exist in the present day. and differeth not much from Divine Magick.2 1. and the like. A Book of the Institutions of Magick: or [illegible Greek]. The fourth is Hesiodiacal. as it were not adversaries to mankinde. The eighth is Hermetical.1 which in fourty and nine Aphorisms comprehendeth. The second is Microcosmical Magick. The third is Olympick Magick. or. 5 . that it hath power over the hostile spirits of mankinde. which teacheth the operations by the Spirits called Cacodæmones. and such kinde of Arts. the most general Precepts of the whole Art. which acteth and operates with Tutelar Spirits and Lords. To this also is the doctrine of the Druids referred. that is. Mathematics. The sixth is Pythagorical Magick. by his Spirit and Genius addicted to him from his Nativity.
and fatherly and mercifully bestoweth those his Secrets upon us without measure. who revealeth his Mysteries out of his Treasures to them that call upon him. Amen. through his onely-begotten Son Jesus Christ our Lord. concerning the greatest Secrets which are lawful for man to know. the revealers of his secrets. 6 . and to use them without offence unto God. 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. that we may write this Book of Arbatel. May he grant unto us.
nor cast pearls before swine. as Ministers. as the messengers of God. do not thou undertake to do or think any thing. Resist temptations of the Tempter. to understand secret things. and to seal those things which are to be sealed: and not to give holy things to dogs. Aphorism 4. O God. according to that sentence of the Scripture: When we know not what we shall do. Flee from earthly things. as much as any humane minde can desire. and the profit of thy self and thy neighbour. Aphorism 3. without rashness and presumption. by the Word of God. be vigilant in thy Calling. Observe this Law. and will replenish thee with all good. And the remainder of thy life do thou accomplish. demeaning thy self peaceably. there will the help of God shine forth. Whosoever would know Secrets. The first Aphorism. And use the Spirits given and attributed unto thee. let him know how to keep secret things secretly. to the honour of God. seek after heavenly things. For where all humane refuges do forsake us. but look unto God in all things. Aphorism 2. and to reveal those things that are to be revealed. and the eyes of thy understanding shall be opened. both in thy words and deeds. and with all thy strength. having a due reverence towards the Lord of Spirits. and will deliver thee from all evil. beneficial to all men. and from thee we expect our help. and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. according to the saying of Philo. and thy neighbour as thy self: And the Lord will keep thee as the apple of his eye. and nothing shall thy 7 . Use thy Gifts. and let the Word of God never depart from thy mouth. Be obedient to good Admonitions: avoid all procrastination: accustom thy self to Contancie and Gravity.The first Septenary of Aphorisms. unto thee. Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee. do we lift up our eyes. Live to thy self. and the Muses: avoid the friendship of the Multitude: be thou covetous of time. In all things call upon the Name of the Lord: and without prayer unto God through his onely-begotten son. Thou shalt love the Lord thy God with all thy heart. Put no confidence in thy own wisdom. Aphorism 5.
It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures. that God appointeth names to things or persons. Reason. and Experience. and say with the Psalmist. and the obedient unto God. and next. therefore call upon the Lord in thy ignorance. but by reason of the vertue or office which God hath ordained by nature either to such a Name or Character. and that we may know in truth how and in what maner that may be done. the Pigmies do not possess the lowest place. because a humane understanding cannot be alike capable in all things. Lord. unto him nothing is so difficult or manifold. saith the Lord. and for the service thereof. in Nature. For all Ignorance is tribulation of the minde. Call upon me in the day of trouble. do follow these. afterwards. unless it be such a one that is divinely regenerated. which is from God. which he may not be able equally to attain to. in corporal creatures.soul desire. Aphorism 8. any thing they have. 8 . The Spirits that are apostate. Aphorism 9. For truely every creature is ordained for some profitable end to humane nature. Whatsoever thou hast learned. or hell. do testifie. fourthly. so that it be contingent to the salvation of thy soul and body. as the holy Scriptures. That is the chiefest wisdom. which doth not descend from God. they can neither give or draw forth into any action. and fix the same in thy minde: and learn much. and elementary things. what we ought to assume to our use of every thing. the ministers of punishments in hell. but unto thy Name give the glory. and reserved to the last judgement. For there is no power either in heaven or in earth. and natural things. Not unto us. but thou shalt be fully endued therewith. but not many things. 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. Even as the Scripture testifies. that it may be certainly manifest unto us. after a long interval. and without his permission. frequently repeat. and thou shalt glorifie me. and I will hear thee. Seventhly. Aphorism 7. Sixthly. and he will hear thee. The second Septenary. And remember that thou give honour unto God. that which is in spiritual creatures. and they who inhabit in elements. Aphorism 6.
and the first Quadrate. which the holy Books have taught thee. ye shall receive. Turn over therefore with thy hand. in vocal words. That your names be written in heaven: this is more light. he teacheth us what is profitable. from those that are unwilling. After this maner. willing or unwilling. Go down. Do this. It consisteth therefore in this. and what not. therefore here let us place the foundation of all wisdom. the Spirit saith unto Peter after the Vision. and of all things visible and invisible. and things visible and invisible? Whatsoever ye ask. and to the considerations proposed in Nature. and blessed in all eternity. and deterreth us (with threatning of punishments) from those things which are not profitable for us. both night and day. but divinely. and all things shall work together unto you for your salvation. be watchful in this. 9 . which will mercifully impart these things unto us. Beware that ye do not abuse the gifts of God. by the holy Angels of 1. Creator of heaven and earth. and what we are to embrace: then he allureth us to obedience with great promises of corporal and eternal benefits. That the spirits be obedient unto you. In the Acts of the Apostles. How much more will he subject unto us the whole creature. that person shall attain to nothing without the will of God. that thou mayest be happie in things present. God the Father Almighty. and that we may learn how to accommodate the wisdom and offices of every creature unto our selves. and commanded us to pray for his holy Spirit.Aphorism 10. the wisdom of every creature to serve and obey him. in the holy Scriptures proposeth himself to have an eye over us. but to whom he will not bestow any thing out of his treasuries. the omnipotency of God shineth forth. when he was sent for from Cornelius the Centurion. Therefore we ought to desire [illegible Greek]1 from God alone. and thou shalt live. A number of Four is Pythagorical. what we are to avoid. he revealeth his secrets. And in this. are all disciplines delivered. as Christ admonisheth. This Art is not delivered. Aphorism 12. Appoint therefore to him who solely dependeth upon God. and as a tender father which loveth his children. after the wisdom of God revealed in the holy Scriptures. and doubt not but I have sent them. Unto whom God will. nolens volens. For he who hath given us his Son. those holy Writings. Aphorism 11. And before all things. that we will discern the creatures which serve us.
that thou mayst say with Paul. And he is truely xnxv. Mary. Thy soul liveth for ever. It remaineth also. So Michael. Redeemer. and hidden secrets of the creature. the order and policie of every creature visible and invisible. and thou shalt want nothing that is necessary for thee. the messenger of God. If no sparrow can fall to the ground without the will of the Father which is in heaven. was sent to Daniel. and what thou owest to God and to thy neighbour. even as Raphael was sent to Tobias. and him onely shalt thou serve. thou hast done the will of thy Father which is in heaven. let it onely depend upon thy faith in God. who hath given unto all things. through him that hath created thee: call therefore upon the Lord thy God. His ministery thou shalt use with trembling and fear of thy Creator. to honour the Son. to extract the vertues in nature. because true faith cometh by hearing. There is no other maner of restoring these Arts. This thou shalt do. Paul. and holy Ghost: and do not thou let slip any occasion of learning and be vigilant in thy calling. O thou of little faith. that they be that which they are: and by his word alone. and bring him to a wife. their powers and offices. How much more will not God suffer thee to be deceived. if thou dependest wholly upon God. To thy neighbour thou owest offices of humanity. in the nature of things. that he receive power from God. the Father. through his Son. as it is manifest out of St. Son. the fortitude of God governeth the people of God: Gabriel. who sow tares amongst the children of disobedience. who will teach thee whatsoever thy soul shall desire. which are in being. and how they are subjected and appointed by God to minister unto thee. Thy scope therefore ought to be. God requireth of thee a minde. and Hermes Trismegistus. He calleth all the stars. that is to say. that he should heal his father. But because thou mayst be certain of the truth. and all the host of heaven by their names. He therefore knoweth the true strength and nature of things. and to produce their power into action. I know on whom I trust. to whom God hath revealed the names of his creatures. and Zachary the father of John Baptist. And these things afterwards were vitiated and corrupted with humane opinions. and by the instigation of evil spirits. if thou wilt perform that end for which thou art ordained of God. Aphorism 14. as it appeareth out of the Monuments of the Ægyptians. and all things which live. This is 10 . that thou shouldest honour his Son. And he shall be given to thee that desirest him. and adherest onely to him? Aphorism 13. and deliver his son from dangers. then by the doctrine of the holy Spirits of God. arid mayst not doubt whether the spirits that speak with thee. that thou have the names of the Spirits. out of darkness into light. hath produced all things out of nothing.God. and that thou draw all men that come to thee. do live in him. that is. and Sanctifier. do declare things true or false. The Lord liveth. and keep the words of his Son in thy heart: if thou honour him.
They are called Olympick spirits. and the profit of our neighbour. neither evil spirit nor evil Destiny. Och. to thy praise and glory. There is peace to the godly: there is no peace to the wicked. Unto God the maker of all things. after the Olympick speech. I. 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. Therefore rest in this: Let God be thy guide in all things which thou undertakest. and to administer fatal Charms. unless he be permitted by the Divine power. that I may easily understand those things which thou shalt teach me. Phaleg. which do inhabit in the firmament. saith the Lord. even as the history of the whole world testifieth and daily experience sheweth. that I may bring them forth as out of thy inexhaustible treasures. which are so overwhelmed in darkness. with fear and trembling. Bethor.the Law and the Prophets. Amen The Third Septenary. Give me a/so an apt and teachable heart. thou oughtest to call upon God as a father. so far forth as God pleaseth to permit them: for nothing. unless thou teach it me: Grant me therefore one of thy spirits. There are seven different governments of the Spirits of Olympus. Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us. If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth. Creator and Maker of all things visible and invisible. Ophiel. nevertheless he can bring forth nothing into action. Every one of these hath under him a mighty Militia in the firmament. to all necessary uses. with thy holy Spirit. and polluted with infinite humane opinions. Amen. that I of my own power can attain to no knowledge in them. through our Lord Jesus Christ. It is God alone who giveth them power to effect it. sublunary. and may hide them in my understanding. and in the stars of the firmament: and the office of these spirits is to declare Destinies. Aphorism 15. that thou wilt give unto me thy holy Spirit. Phul. through thy onely begotten Son Jesus Christ our Lord. by whom God hath appointed the whole frame and universe of this world to be governed: and their visible stars are Aratron. whether they be spiritual or corporal. who may teach me those things which thou wouldest have me to know and learn. are obedient all things celestial. and infernal. Aphorism 16. though unworthy. shall be able to hurt him who hath the most High for his refuge. to direct me in thy truth unto all good. Therefore thou shalt pray thus: O Lord of heaven and earth. In temporal things. by thy assistance call upon thee. And give me grace. that I may use such thy gifts humbly. and all things shall attain to a happie and desired end. 11 . Hagith.
XLII. PHUL. 3. 6. He giveth familiars with a definite power. wherein the seven Governours do exercise their power: all which are elegantly set forth in Astronomy. either animal or plant. 5. Aphorism 17. XXXV. The barren he maketh fruitful. Magically the Princes of the seven Governments are called simply. day and hour wherein they rule visibly or invisibly. and thenceforth Hagith ruleth untill the year 1900. retaining the same object to the sight. OPHIEL. and by proposing their Character which they have given or confirmed. and coles into treasure. The beginning of their simple Anomaly. VII. are. until the 920 yeer. 12 . and it lasted until the yeer of our Lord Christ 430. and very truely giveth answers concerning his Provinces and Provincials. after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn. XXVIII. 4. and Physick. PHALEG. BETHOR. 7. in that time. in the 60 yeer before the Nativity of Christ. 1. Then began Och. that is. He converteth treasures into coles. That he can convert any thing into a stone in a moment. To whom succeeded Phaleg. 2. Magick. XIIII. HAGITH. So that there are 186 Olympick Provinces in the whole Universe. He teacheth Alchymy. But in this place it is to be explained. OCH. maketh hairy men. He reconcileth the subterranean spirits to men. XXI. He causeth one to bee invisible. and giveth long life. in what maner these Princes and Powers may he drawn into communication. So likewise do the rest appear in order in their days and hours. Aratron appeareth in the first hour of Saturday. Also every one of them ruleth 490 yeers. was the beginning of the administration of Bethor. and continued until the year 1410. by their Names and Offices which God hath given unto them.• • • • • • • ARATHON ruleth visible Provinces XLIX. The governor Aratron hath in his power those things which he doth naturally. Those things which he doth of his own free will.
the number of a legion is 490. that they give true answers: they transport precious stones from place to place. 21 Ministers. giveth the most excellent Spirits. His character. he raiseth to very great dignities. 29000 legions of Spirits. standing before him. 14 Ministers. Och governeth solar things. teacheth perfect Medicines: he converteth all things into most pure gold and precious stones: he giveth 13 . 28 Dukes. and they make medicines to work miraculously in their effects: he giveth also familiars of the firmament. His character. He hath under him 49 Kings. He that hath his character he raiseth to great honours in warlike affaires. the Prince of peace. and prolongeth life to 700 yeares if God will. Bethor governeth those things which are ascribed to Jupiter: he soon cometh being called. he giveth 600 yeares. he bestoweth great wisdom.His character. 7 Messengers. 28 Dukes. 21 Counsellors. 42 Princes. 35 Princes. with perfect health. He that is dignified with his character. 35 Presidents. seven messengers: he commandeth 36000 legions of spirits. He hath under him 42 Kings. 14 familiars. to cast open treasures: he reconcileth the spirits of the aire. Phaleg ruleth those things which are attributed to Mars.
he maketh him to be worshipped as a Deity. He that is dignified with his Character. he maketh very fair. in a moment. He hath under him 36536 Legions: he administreth all things alone: and all his spirits serve him by centuries. and to be adorned with all beauty. and a purse springing with gold. Hagith governeth Venereous things. by the Kings of the whole world. His character. The Character. He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons.gold. 14 . and gold into copper: he giveth Spirits which do faithfully serve those to whom they are addicted. He that is dignified with his Character. He converteth copper into gold.
15 . healeth the dropsie: he giveth spirits of the water. 2. and come when they are called. in a moment. He changeth all metals into silver. 1. out of matter before prepared. he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone. and Magically. and maketh men to live 300 yeers. in word and deed. Every Governour is able to do all things which are done naturally in a long time. His Spirits are 100000 Legions: he easily giveth Familiar Spirits: he teacheth all Arts: and he that is dignified with his Character. 3. The true and divine Magician may use all the creatures of God. always after the same maner. and do execute their commands: but God is the Author thereof: as Joshua caused the Sun to stand still in heaven. and also to do them suddenly. or otherwise of their own free-will. by the Chymical Art. The most general Precepts of this Secret. at his own will. and offices of the Governours of the world. who do serve men in a corporeal and visible form. prepareth gold in the mountains in a long time. governeth Lunary things. for that the Governours of the world are obedient unto them. in a less time. Every Governour acteth with all his Spirits. out of matter not before prepared. to wit. the Prince of Solar things.Ophiel is the governour of such things as are attributed to Mercury: his Character is this. As Och. if God hinder them not. either naturally. Phul hath this Character.
and if they are pre-ordained to attain the Art of Magick. by the Spirit the revealer. Whosoever therefore desireth familiarly to have a conversation with Spirits. Aphorism 19. without their names. There are other names of the Olymick spirits delivered by others. Olympus and the inhabitants thereof. Pray therefore for a constant faith. let him keep himself from enormious sins. is brought forth a Magician from his mothers womb: others. whether they will or not: by how much the rather will they attend you. 7. Therefore it is most safe for the young practisers of Art. in the time prefixed: But it is to be used the same day and Planetary hour wherein it is given. as the Prophet Jeremiah testifieth. and destroyers. This is that which John the Baptist speaketh of: No man can do any thing of himself. who do move with the equal motion of the firmament. and thy soul liveth: keep thy Covenant. A man that is a true Magician. and are ready to perform their Offices for them. in his eighth Chapter. but expose them to the deceits of the devils. and cast them into divers dangers. by the Command of God. God liveth. as a punishment due to sinners. because all things shall be done which the Spirit promiseth unto thee. which are delivered to any one. and thou hast whatsoever the spirit shall reveal unto thee in God.They send some of their Spirits to the Mean Magicians. and diligently pray to the most High to be his keeper. for what cause soever. and the inferiours do always depend upon the superiours. 4. are unhappie. Every Character given from a Spirit. that they work by the offices of the Spirits alone. who do give themselves to this office. visible or invisible: and they are delivered to every one as they are predestinated: therefore they are called Constellations. but they onely are effectual. for which it is given. Aphorism 18. and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of God. and he will give him an increase in wisdom. 5. if they are desired? But there do appear also evil Spirits. the other parts of the Art will offer themselves unto them of their own accord. do of their own accord offer themselves to men in the forms of Spirits. 16 . concerning the Jews. as it is taught in Philosophy. In all the elements there are the seven Governours with their hosts. and they seldome have any efficacie above 40 yeers. and God will bring to pass all things in due season. which do obey them onely in some determinate business: but they hear not the false Magicians. except it be given him from above. which is caused by the envy and malice of the devil. hath his efficacie in this business. and because men do allure and draw them unto themselves with their sin.
your desires shall he perfected. or by thy order. We call that a secret. and saying the prayer following. and are willing to receive them. and quietly. A Magician therefore ought to be a man that is godly.N. Omnipotent and eternal God. which nevertheless he doth permit to be revealed by Spirits. having a firm faith toward God. Aphorism 22. our Lord. through Jesus Christ thy onely begotten Son. all things are unpossible: there is no greater hinderance then a wavering minde. I give thanks unto God. and the most select. that he may bring me medicine against the dropsie. to a due use of the thing it self. who shall inform and teach me those things which I shall ask of him. which is granted from the Creator. and thou in earth: Therefore let thy words be few. prudent. Ecclesiast. and disobedience to the word of God. or by thy office. and of what nature the Spirit is which you desire. and for the salvation of man. who hast ordained the whole creation for thy praise and glory. in whole Name thou camest: and now thou mayest depart in peace unto thy orders. and hast answered unto my petitions. observe the rising of the Sun that day. natural or humane. constant in his words and deeds. which Science lieth obscured. for a dream cometh through the multitude of business. Be not rash with thy mouth. levity. Chap. neither let thy heart be hasty to utter any thing before God. but to the incredulous and unwilling. honest. unconstancy. All things are possible to them that believe them. But thou mayst examine a few. lusts. foolish babbling. or. I beseech thee that thou wouldst send thy Spirit N. Forasmuch as thou camest in peace. When you would call any of the Olympick Spirits. 17 . for God is in Heaven. hidden by God in the creature. But thou shalt not detain the Spirit above a full hour. 5. and return to me again when I shall call thee by thy name. unless he be familiarly addicted unto thee. drunkenness. The Fourth Septenary. Nevertheless not my will be done. which no man can attain unto by humane industry without revelation. of the solar order.Aphor 20. which thou wilt commend with many more. and covetous of nothing but of wisdom about divine things. And these secrets are either concerning things divine. Aphorism 21. Amen. but thine. Amen. &c.
Make a beginning of the nature of the secret. and to understand the power of every thing. The first is the curing of all diseases in the space of seven dayes. for the praise and glory of God. the transmutation of Metals. to be regenerate. either by character. and Spirits of the woods. The fourth is. either in humane Organs. 6. and things which are of the like sort. 4. 7 The seventh. or by vertues separate. 3 The third is. 1. to know God. and this being known. the curing of diseases with Metals. and to what it belongeth. without any offence unto God.Aphorism 23. and not but of special grace. The sixth is. The second is. or by natural things. also of Pigmies. and his holy Spirit: this is the perfection of the Microcosmus. that he would inspire thee with his grace. to be able to prolong life to whatsoever age we please: I say. to administer business by the influence of Heaven. and the profit of thy neighbour. Dryades. or by the superior Spirits with the divine assistance. 2. The first is. and Christ. The third is. 1. to know all Physical secrets. to be able to discourse with knowledge and understanding of all things visible and invisible. either by a Spirit in the form of a person. which certainly is given to very few. The fifth is. whereby thou maist bring the secret to the end thou desireth. 18 . The fifth is. Nymphes. either by the magnetick vertues of precious stones. or by what manner soever the same may be effected. which is vulgarly called Alchymy. The greatest secrets are number seven. The fourth is. to be able to perform Astronomical and Mathematical miracles. as Henochius the King of the inferiour world. 3. and the like. such as are Hydraulick-engines. Sagani. The mean Secrets are likewise seven in number. 4. to perform the works of natural Magick. a corporal and natural life. that a man be able to govern himself according to that end for which God hath appointed him. 2. or by the use of the Philosophers stone. Aphorism 24. The second is. that he would briefly declare unto thee whatsoever that secret is: and pray unto God. 5. to have the obedience of the creatures in the elements which are in the forms of personal Spirits. of what sort soever they be. require of a Spirit which knoweth that art. 5. These seven secrets a man of an honest and constant minde may learn of the Spirits.
The lesser secrets are seven. 2. 3. Plato. 6. and drunkenness. 4. and teachers of all the secrets of the world. and make our abode with you. to excel in military affairs. Mathematician. And I will give thee understanding. The third is. and the cares of this life. The second is. If you draw these seven places of Scripture from the letter unto the Spirit. The seventh is. If you will do the will of my Father which is in heaven. Also see that your hearts be not burthened with surfeting. ye are truly my disciples. 5. Euclides. to be an industrious and fortunate Merchant. thou shalt not erre from the mark. the kindes and species thereof: it remaineth now to shew how we may attain to know those things which we desire. to ascend from a mean state to dignities and honours. to know the foundation of all Arts which are exercised by the angelical nature of man. and Physician. 7. 5. and God himself by his holy Spirit will teach thee true and profitable things: he will give also his ministring Angels unto thee. what things are profitable for thee. and to be an head of the head of Kings and Princes. and happily to achieve to great things. Ptolomy. To be a Divine according to the Bible and Schooles. Hippocrates. The fifth is. to do a thing diligently. how much more shall your Father which is in heaven give his holy Spirit to them that ask him? 7. or into action.6. to know the foundation of all Arts which are exercised with the hands and offices of the body. and will teach thee in the way wherein thou shalt go. 3. and I will guide thee with my eye. but shalt attain to the desired bound. helpers. 6 Also if you which are evil. The sixth is. and all these things shall be added unto you. 1. 7. We have already declared what a secret is. which may be illustrious and do great things. To be a Philosopher. and we will come unto you. and to establish a newer family. and he will do it. to be thy companions. The true and onely way to all secrets. so that cheerfully rejoycing thou maist say with the 19 . is to have recourse unto God the Author of all good. Also I the Lord thy God do teach thee. and Galen. Also commit your cares unto the Lord. Aphorism 25. and to gather together much money. according to Aristotle. and do guide thee in the way wherein thou walkest. The first is. know how to give good things to your children. and as Christ teacheth. and he will command every creature to be obedient unto thee. thou canst out erre. In the first place seek ye the kingdom of God and his righteousness. 4. which all writers of divinity both old and new have taught. 2. To be a good house-keeper both in the Country and City.
either by God. concerning the event of the Pharsalian war. diligent and hard labor. To this refer the book of Jovianus Pontanus of Fortune. Aphorism 27. that there may be in the whole 28 parts: and let them be again divided into four parts. C. Tu nihil invita dices facie sue Minerva. and hath three Nobles on either side. and abusers of Fortune. as it is said. from the invisible God. It is a canon. The Prince of the Oriental secrets is resident in the middle. C. And at the South. And this Circle in this manner divided. that is.C. Divide the Several quadrants into seven parts. when thou art unwitting thereof. and sons of Melusina.D. Aristotle. which they draw from the onely center A. At the North. the devil being the author. Homer. without which no great thing can be obtained from the divine Deity worthy admiration. Galen. Achilles. Nothing canst thou do or say against Minerva’s will. with Theophrastus. which is B. or by dreams. Make a Circle with a center A. so that at length thou shalt be certain of the greatest thing of all. Sylla. Plato. every one whereof hath 20 . or by Spirits which have secrets in their power. Cyrus. To these are referred all idolaters of old. but these had not such gifts of secrets as the former.Apostles. Lucullus. We do detest all evil Magicians. That every one know his own Angel. Hesiod. instead of the punishment of the devils. all which men had in themselves all the vertues of secrets.E. and Gods of the Gentiles. The third way is. and Lucanus prophesie of the deceased souldier. And to these do appertain all Charontick evocation of Spirits the works of Saul with the woman. Orpheus. Hercules: also. or by the constellation of a nativity by celestial knowledge. Hitherto also are referred. That the Spirits are obedient unto thee. Pytagoras. E. and all learned men in the world. such as there are very many. D. and let him beware of the snares of the evil Angel. There is another way which is more common. Hermes Trismegistus the father secrets. is the seal of the secrets of the world. Euclides. Paracelsus. Æneas. At the West. That thy name is written in Heaven. D. To this are referred.D. and the like. a square. and do obtain and effect some things which God permitteth to be done. So also they do other evil acts. who make themselves associates with the devils with their unlawful superstitions. Hippocrates. that there may be 112 parts of the Circle: and so many are the true secrets to revealed. that secrets may be revealed unto thee also. and of our age. the Nymphes. At the East let there be B. or by strong imaginations and impressions. After this manner are made heroick men. Archimedes. unto the whole creature. Marius. as the Scripture testifie of Judas. and that he obey him according to the word of God. Alexander the great. lest he be involved in the calamities of Brute and Marcus Antonius. Julius Cæsar. Aphorism 26. E. and his Eutichus. such as the heathens are full of.
may ask a physical Angel. The Characteristical maner of calling Angels succeedeth this faith. envy and ungodliness. Some are destroyers of Cities. unless he wil miserably perish. But let him beware. another. to which such a spiritual power or essence is bound. covetousness. of tillage. because the commandment hath it. and he shall not suffer a repulse. We are therefore to exercise our selves about spiritual things. One hath the power of the sword. and let him ask seriously. That he shall bruise the heel of Christ. Aphorism 28. examples whereof the holy Scripture witnesseth. to him he both can and will give. who is onely good. easily deceiveth the unwary. Some are the watch-men over Kingdoms. of the pestilence. if any one will use them for a memorial. the seed of the woman. and bringeth them into subjection to the will of man. of strength. and not otherwise. and is appointed to the service of man. This faith surmounteth all seals. for by whom God is prayed unto. and the Prince himself hath four appertaining unto him. The West. and a simple heart. or of supernatural or natural wisdom. and the places adjacent. The use of this seal of secrets is. vanity. that which he asketh he shall receive from the Father and God of all Spirits. anyone may easily form their names in his own language: so that he which will. for those things which he desires. And in this manner the other Princes and Nobles have their quadrants of secrets.four under him. with a great desire of his minde. and to be conversant in spiritual essences with gravity and justice. The South. But they have names taken from their offices and powers. which may teach the secrets delivered unto them from God. pride. which dependeth onely on divine revelation. who were sent to overthrow Sodom and Gomorrha. But the Oriental secret is the study of all wisdom. and the snares of the devil. with fear and trembling. and with great reverence towards God. as it is ordained by God. of more rigid life. The North. with their four secrets. or an Angel of civil wisdom. as those two were. or philosophical. lest that he fall into idolatry. or for any thing whatsoever. he may use them without any offence unto God. that thereby thou maist know whence the Spirits or Angels are produced. so that they unwillingly serve the godly. from whom let us humbly seek for our 21 . and with faith and constancy and without doubt. let him beware of all levity. But without the said faith preceding it. and as a thing simply created by God to his purpose. And he which medleth with such things. and another. the Meridian to be mean. and the East and North to be lesser. The conclusion of the secret of secrets is. Because all good is from God. Let not any one despise prayer. Nevertheless. And he is not taken but onely by the finger of God. but not without temptations and tribulations. those things which we would obtain of him. of inflicting famine upon the people. it lieth in obscurity. who with his cunning sorceries. mathematical. according to the gift which God hath severally distributed to every one of them. Now let us acknowledge him the Author. we ought to seek them by prayer in Spirit and Truth. So that the Eastern secrets are commended to be the best. That every one exercise himself in prayer. and from thence. others the keepers of private persons.
(and that magically) if they endeavour diligently after them.desires. as Daniel. Therefore the Kingdom of Naples may be again restored to the Italians. and what is to be sought after. loveth the sons of desires. and he that desires an evil end. He that seeketh after a good end. industry. Aphorism 31. and sooner heareth us. But he will not that we give holy things to dogs. without a certain and determinate order and government. and that earnestly. dignities. tyrannies. pursueth that also. Therefore diligently and often read over and over the first Septenary of secrets. let him diligently. he may be compelled also. then we are able to overcome the hardness of our hearts to pray. and lay a command upon him. honours. and that which he constituteth and determineth unto himself. and all things shall yield to the desires of thy minde in the Lord. they shall obtain them. let us now come to a particular explication thereof. and command what thou wilt. Aphorism 30. or else they are servient to the Creatures in corporal things. That none of the Italian nation should for ever obtain the Rule or Kingdom of Naples. whether good or evil. A merciful & good Father. and the members thereof . from divine punishment. not procrastinating or delaying. to be thrown down from his seat: so great is the power of the guardian or tutelar Angels of Kingdoms of the world. until he attain to his appointed bound. They which desire riches. and the Magicians thereof. and let him propose unto himself what is to be avoided. Therefore let every one compare his ends with the word of God. and compel him to recal his deed. who ordained. and it shall be done. Magistracy. Call the Prince of the Kingdom. to whom thou trustest. and partly for its destruction. As our study of Magick proceedeth in order from general Rules premised. partly for the salvation of the soul and body. and of the Church. nor despise and condemn the gifts of his treasury. as the History of Melesina witnesseth. and magical Sciences. The Fifth Septenary Aphorism 29. if that Prince be not again absolved from his obedience by a succeeding Magician. Spirits either are divine ministers of the word. and guide and direct thy life and all thy thoughts according to those precepts. that he who reigned in his age. and brought it to pass. and turning away from the divine will. every one according to his destiny. if any Magician shall call him who instituted this order. to restore the secret powers 22 . glory of this world. And there is nothing done. and as a touchstone that will judge between good and evil. let him follow it.
or with the gifts of Princes. This in our time. as riches alone. And he may be easier called up. which likewise do desire the society of the humane soul. he shall obtain his desire therein. lest that Syrens and other monsters deceive us. 23 . and his heart is so blinde. Aphorism 35. so that it be joyned to any Spirit. lest he offer himself to be devoured of the roaring Lion. is totally lost. before the transitory good of this world. or Chymistry: as he produceth any president of growing rich by these means. or thinketh more. but enjoyeth the delights of things immortal. through ignorance and impiety. the Romans were taught by the Sibyls books. make himself the Monarch of the world. and magical Horn. a Gemme. whereby he would grow rich. do very hardly escape the snares of the devil. Aphorism 34. A Book.taken from the treasury of Magick. Let the Magician carefully hide himself alwaies under the wings of the most High. Aphorism 32. or merchandize. either in earthly goods. to his own eternal destruction. is depraved with infinite lyes and superstitions. and that which remaineth. Therefore we are carefully to proceed in Magick. The humane understanding is the onely effecter of all wonderful works. or by the study of Metals. she produceth what she will. that he understandeth nothing of the God of heaven and earth. But Judæus chused rather to live among Gods. and by that means made themselves the Lords of the world. which being had. until the judgement. any one may easily. and his desire shall be fulfilled. and he shall obtain his desire in that kinde. and this way was familiar of old time to the Sibyls and chief Priests. for they who desire earthly things. let him magically call a Noble of the Prince. He therefore that desireth to have a lesser office. In like manner also. or dignity. Aphorism 33. and being joyned. as Histories witness. let him call the Prince of riches. or one of his Lords. All manner of evocation is of the same kinde and form. if he will. But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies. But he who coveteth contemptible dignities. then the Angel of Plotinus in the Temple of Isis.
the one is of God. and with the grace of God. and are Lords of the whole world. homicides. rapes. This is the course of Order. and partly most filthy and horrid to be spoken of. Aphorism 37. So also are words. do cure the most happily of all. Words and Characters. and the knowledge of such simples is to be sought for from God. subterranean. aswel creatures of this our world. Therefore simplicity is chiefly to be studied. Their Kingdom is partly very beautiful in transitory and corruptible things on the one part. there is a continual war. because it cannot consist without some vertue and great gifts of God. the other also is of God. And let all lots have their place decently: Order. Aphorism 36. which are in stead of a miracle. disobedience towards Magistrates. others. pride. thefts. of darkness: these are subject to vanity. perjuries. by his last judgement. adulteries. Between these and the other. worshippers of devils. in Constellations. Stones. wicked lusts. which he bestoweth on the creatures of light. that experiments be not mixed with experiments. That some creatures are creatures of the light.The Sixth Septenary. as of the watry. seditions. idolatry. do lie hid the greatest influences or vertues in deed. Aphorism 38. contempt of God. and do reign over the Lords of darkness. because they run headlong into darkness. because it aboundeth with all wickedness and sin. and Olympick supercelestial and infernal. lyes. and a covetous desire of rule. until God shall put an end to their strife. and also the divine. and such like. in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth. and inthral themselves in eternal punishments for their rebellion. aëry. blasphemies against the true God and his works. Reason and Means. And in this manner. tyranny. which being pronounced. 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. robberies. Therefore Magick is twofold in its first division. are the three things which do easily render all learning aswell of the visible as invisible creatures. 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. do forthwith cause creatures both visible and invisible to yield obedience. otherwise by no other means or experience they can be found out. Care is to be taken. as the members of Christ. as when the Princes of darkness are compelled to do good unto the crea- 24 . they who perform cures with the most simple herbs and roots.
that a man descend down into himself. are done with the Princes of Spirits. God enforcing them. that his desires may be fulfilled. There are some things which are brought to pass by invocation of God alone: this is partly Prophetical. love and fear the eternal God. and of the creatures. and it effecteth other works with invisible instruments by invisible things. and partly. That some do act with Spirits openly. and chiefly study to know himself. which dependeth on the power of Christ which he hath in heaven and earth. which the ancients took from their auguries and sacrifices. Satyrs. both by his word revealed from the foundation of the world. as it were Theophrastical. The third division is. or. That the Spirits do serve some of their own accord. being called by art. There is a seven-fold preparation to learn the Magick Art. The sixth division is. That he learn by the immortal part of himself. what mortal part he hath in him. and by the wonderful effects which the visible and invisible creatures of God do shew forth. that magically they are deceived to destruction. Another Magick is. others they will scarce attend.tures. to worship. also he commandeth such to be cast out into destruction. The seventh division is. Them whom the Spirits do serve faithfully of their own accord. that which is the property of Christians. and it acteth other things. and with his mortal part. to meditate day and night how to attain to the true knowledge of God. to 25 . as it were descending down from the most high God: such was the Magick of Baalim. Pigmies. and what diverse. which dependeth upon God alone. others by mortal Creatures. as also by the seal of the creation. The fourth division is. aswel with mixed means. and what part is proper to himself. That some exercise their Magick with the good Angels in stead of God. and what immortal. and Philosophical. that it bringeth to pass some works with visible instruments. without art. such is the work of the Mercurialists. Secondly it is requisite. The fifth division is. that which exerciseth their actions with the chief of the evil Spirits. &c. through visible things. which is given to few: others do work by dreams and other signs. as Nymphs. Other things there are. The second. which by reason of the ignorance of the true God. as instruments and effects. such were they who wrought by the minor Gods of the heathens. That some work by immortal creatures. Among these species of Magick. The second division of Magick is. the other is for an evil end. and face to face. and such-like inhabitants of other elements. that is the most excellent of all. The third is. Aphorism 39. The first is. when God permitteth such to punish evil persons. and to adore him in Spirit and Truth. Thirdly.
such a person who useth the ministery of the Spirits to bring excellent things to pass. Fourthly. either through negligence. Here. Secondly.1 Sixthly. No man will believe how much is contained in this one precept. Alwaies pray with David. that is. whereby many famous men have afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy. as for the most part. there is required the greatest justice. In the fifth place we are to take care. it is manifest. as he commanded Daniel to seal some things. The Magitian hath need of faith and taciturnity. in undertaking the greatest business. that we understand when the Spirits are assisting us. ignorance. and profitable to his neighhours. That he know that such a Spirit is ordained unto him from God. not to declare them in publick. that every one may know whether he be born to Magick. they offend also by ingratitude towards God. When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense. nor to let it once come in his minde. that he shall be made a Magician of the ordination of God. Take not thy holy Spirit from me. and so he shall be divinely defended from all evil. and let him meditate that God is the beholder of all his thoughts and actions. especially. Whereas every man is to be vigilant to see to what kinde life he shall be called from his mothers wombe. and do prefer [illegible Greek]. and as it were face to face. but also manifestly. and to what species thereof. and also when they do not use their gifts for that honor of God which is required. or by too much superstition. In him that would be a Magician. that he may be accounted worthy thereof. but deliver us from 1.do those things which he knoweth to be acceptable to God. and lead us not into temptation. then let him govern himself according to these seven subsequent laws. or contempt. and strengthen me with thy free Spirit. that he disclose no secret which the Spirit hath forbid him. that is. for such things and such gifts are not given but onely to the low and humble. Seventhly. and by experience may have success therein. wherewith let every one prepare himself that covets to obtain true Magick or divine wisdom. and he that understands this. to accomplish his Magical end. so as it was not lawful for Paul to speak openly of all things which he saw in a vision. and one to whom the Angelical creatures willingly do service. not occultly onely. These are the three first and chiefest precepts of Magick. Aphorism 40. they sin. The first Law is this. which every one may perceive easily that readeth these things. wicked or unjust. 26 . that he undertake nothing that is ungodly. therefore let him direct all the course of his life according to the rule prescribed in the word of God.
but keep me in thy truth. and of the Creator. Him then we count to be a Magitian. that we may know them. Amen. where they are not placed by the Creator. to his temporal and eternal destruction and perdition to deceive men. whether they are visible or invisible. An evil Magician is he. that they may not be what they are. or to chuse or frame to our selves. Let him accustome himself to try the Spirits. whereby he imitateth the power of the creation. do not give power to any lying Spirit. Unto this order are also to be referred all those who are noted in the two Tables of the Law. We come now to the nine last Aphorismes of this whole Tome. and diligently embrace them with our whole heart. The fifth thing to be eschewed. and in Clemens. of whom mention is made in the Acts of the Apostles. whereby he impudently offereth himself to be worshipped as God. This description of a Magitian plainly appeareth. to be raised up into the air by the unclean Spirits. Let us cleave fast to the gifts of God. Aphorism 41. wherein there is nothing at all divine. All the deceitful imitations and affections of the devil are also to be avoided. to worship God with some kinde of worship which he hath not commanded: such are the Magical ceremonies of Satan. Seventhly. and is not communicable to the creature. Thirdly. and of his holy Spirit. whom Saint Peter commanded to be thrown down upon the earth. as it were a God. The fourth is. that we may avoid every thing that is repugnant to the divine power. such was Simon Magus. Which belongeth onely to the Omnipotency of God. that he may so produce things with a word. To be remote and cleer from all manner of superstition.evil: I beseech thee. is all worship of Idols. conclude this whole Magical Isagoge. 27 . or by the order of Nature: which things many false and wicked Magitians faign. Therefore in the first place it is to be observed. to whom by the grace of God. as the Scripture admonisheth. for this is superstition. and draw them away from God. as thou didst over Ahab that he perished. and all our strength. which bindeth any divine power to idols or other things of their own proper motion. the spiritual essences do serve to manifest the knowledge of the whole universe. Sixthly. the divine mercy assisting us. when as he had commanded himself. for grapes cannot be gathered of thorns: let us try all things. to attribute divinity in this place to things. whom by the divine permission the evil Spirits do serve. O heavenly Father. what we understand by Magitian in this work. and hold fast that which is good and laudable. and is universal. wherewith we will. & of the secrets of Nature contained therein. and are set forth with their evil deeds.
but notwithstanding it is limited. to the disobedient he hath propounded their deserved punishment. But he shall never aspire to the highest kindes thereof. Therefore. for he will have them to use their liberty in obedience to his commands. The Lord liveth. through their pride and contempt of the Son of God. as we have before oftentimes admonished. Aphorism 43. but wo be to that man through whom they come. and there is left in them a very great power in the creation. by reason of the great sins of men. we will note in the Tomes following. Notwithstanding I will not deny. and are reserved unto the day of wrath. and they are confined to their bounds with the bridle of God. which signifies a wise man of God. have revolted from God their Creator. or are simply torn in pieces. Therefore the Magitian of God. or one informed of God. that the Scripture might be fulfilled. Secondly. to a bad end is. With fear and trembling we must live in this world. or are deprived of their understanding. who by the operations of false Magicians. or desarts [deserts]. That a Magitian is a person predestinated to this work from his mothers wombe. neither let him assume any such great things to himself. or in some wilderness. are sometimes carried to Mount Horch. It must be that offences will come. nevertheless they are above all humane apprehension. but that some men may with study and diligence obtain some species of both kindes of Magick if it may be admitted. both mean things. Therefore these Spirits of their freewil. and greater then any man would believe: although they do subsist in their own limits. and the works of God do live in him by his appointment whereby he willeth them to be.The subdivisions and species of both kindes of Magick. Aphorism 42. Such are they. or disobedience thereof. yet if he covet to assail them. In this place it shall suffice. he hath proposed their rewards. unless he be called divinely by grace hereunto. Great is the power of Satan. to his own ruine and destruction. which 28 . as to the corporal and transitory things of this life. Therefore also the Magitians of Satan do perform great things. The Seventh Septenary. he shall doubtless offend both in soul and body. that we distinguish the Sciences. To the obedient. even as many such things happen by the use thereof. or they are maimed in some member. as Moses and Hermes do demonstrate. for some good end. which is good. and also the chiefest corporal things. is led forth by the hand of God unto all everlasting good. we are to know. where men are forsaken by God. and delivered to the power of Satan. and which is evil: Whereas man sought to obtain them both at first.
to know what every man ought to receive for his use from the assisting Spirit. Martha. as food. and what to refuse: which he may learn of the Psalmist. that he may freely enjoy all his lusts and delights in contempt of God and his anger. The Magitian understandeth when the minde doth meditate of himself. as constancy in his words and deeds. thou art troubled about many things. for those things which happen to ignorant and unwise men in their common life. and the necessary arts of this life. but Mary hath chosen the better part. Wherewith shall a yong man cleanse his way? in keeping thy word. as it were in war with his affections. or are impressed by the assisting essence. reasoneth. The passage from the common life of man unto a Magical life. and he proveth of what order that divine separate essence is. Aphorism 44. is carried to and fro. he deliberateth. he observeth when his cogititions do proceed from a divine separate essence. the other is a little sollicitous about eternal things. but wholly exerciseth himself about corporal things. Martha. and useth temporal things with thanksgiving. and an awaking to this life. because the holy Angels are conversant about such. and charity towards our neighbours. and all these things shall be added unto you. is no other but a sleep. and when the like rejoyceth in his like. saying. and he knoweth not how to overthrow the counsels of his enemies by the word of God. and possess the custody of them: on the con- 29 . which shall not be taken from her.many ancient Histories. There is nothing so much becometh a man. all things which are due to the mortal Microcosme. The greatest precept of Magic is. or to keep himself from the snares and deceits of the tempter. Aphorism 45. Aphorism 46. Seek ye first the kingdom of God and his righteousness. Therefore let us alwaies have regard unto the saying of Christ. All other things. constituteth and determineth what is to be done. Oh Lord. and daily Examples do testitie. there are none more happy then such. that we are not too much busied with unnecessary things according to the admonition of Christ. from that life. It is lawful to admit of. is the chiefest precept of wisdom. and exercise other suggestions which are not contrary to the glory of God. raiment. But the man that is ignorant of Magick. so that the evil one snatch it not out of the heart. not inquiring from what Spirit such suggestions proceed: But we ought to take heed. To keep the word of God. that is. the same things happen to the willing and knowing Magitian. Both kindes of Magick are different one from the other in their ends: the one leadeth to eternal good. he knoweth not when they issue out of his own minde.
and being deceived by him. In Homer. Would that men would diligently weigh this precept. The three wise men who came to seek Christ at Jerusalem. they would be much more diligent in moderating their thoughts and affections. to destruction. Examples are not wanting in the Histories of the whole World. while they are new. neither let them have any habit in the idle minde. and rotten leaves. unto salvation. But if he have any knowledge in Magick. the good Spirits in good things. is an example of the good. was an example of the evil Spirits. He that is faithfully conversant in his vocation. and do daily happen in the world. and familiarly to converse with him. the Spirits of the more sublime parts of the minde. All Magick is a revelation of Spirits of that kinde. shall have also the Spirits constant companions of his desires. so he allureth unto himself Spirits of his nature and condition. For it is not unto him that willeth. the genius of Ulysses in Psigiogagia. nor unto him that runneth. Hermes. and the Father of his Country. that no man should carry himself beyond his own calling. and exposed to punishment. lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth. when he would convert all things into gold. Theodosius before the victory of Arbogastus. or brought to final destruction. when he was persecuted of the Spirit of Cæsar. who will successively supply him in all things. for fables. which was able to perform this. or of some other spiritual fate.trary. but one very truely adviseth. neither would they be so perpetually vexed with the Spirits of the golden mountains of Utopia. the ninth Magick. that such presumptions should be cast out of the minde. the Angel of the Lord was their leader. From 30 . the evil Spirits in every evil thing. if his foolishness had not been corrected by the mercy of God. who would scrape together & devour mony of any thing. We chuse the 46 Aphorisme from these. drew up such a Spirit unto himself. in our times. The same thing happened to a certain woman about Franckford at Odera. that he slew himself. The Angels of the Lord directed Daniel. and the like. who had slain his own Father. so that the nine Muses are called. Brute before he was slain. Even as every one governeth himself. by whom either he shall be infatuated and deceived. as he manifestly testifies of himself in Theogony. that is empty of the divine word. in Hesiod. and not account the Histories of Midas. Therefore there is nothing whereof any one may glory. of which sort the Magick is. they will not be unwilling to shew him. and to serve him in those several ministeries. Aphorism 47. he had been brought to death by famine. Therefore we ought most diligently to observe. This precept appeareth most plainly: for Midas. by the word. unto which they are addicted. but to whom God will have mercy. men that are unconstant are lighter then nothing. Aphorism 48. God revealed himself to Moses in the bush.
as if it had been sent from heaven. and the profit of all Magick. where we lose the fear of God out of our hearts. That even as there is one God. and setteth up his kingdom in stead of holy things. for the conclusion of these Isagoges. what is to be followed. And all the Religion of the Heathens is taken from the same Spirits. from whence comes all evil. to a competent end of life and living. humane inventions. to wit. 31 . and draweth him to eternal fire: these he cherisheth and advanceth on high. and after this.hence springeth all Magick. and the ministery of the holy Angels. in such as he findeth profitable for his kingdom. and which to be avoided. according to a two-fold Science. neither are the opinions of the Sadduces. even as the spider taketh the flye which falleth into his web. and thou shalt finde all things full of Magick. wherein every one may contemplate. gushed out of the earth. until he sucketh him. for obedience to the will of God. But unprofitable and damnable Magick ariseth from this. and all good things out of the inexhaustible treasures of God. there the Prince of this world. that their fall may be the greater. & to those things which thou seest daily to be done in the world. do follow the presence of God and of the holy Spirit. Diana of the Ephesians shewed her worship. disobedience. from whence is all good. against the will of the commanding God. and suffer sin to reign in us. so that the fear of God is the beginning of all wisdom. The conclusion therefore of this Isagoge is the same which we have above already spoken of. so Satan spreadeth abroad his nets. which that they may be the better discerned. the God of this world beginneth. Courteous Reader. and thither again it will revolve. In this manner Tages the first teacher of the Magick of the Romanes. we will put here their division and subdivision. Aphorism 49. and how far it is to be labored for by every one. whether it be good or evil. followeth the fear of God. apply thy eyes and minde to the sacred and profane Histories. So also Apollo. and taketh men with the snares of covetousness. and one sin. good and evil. there.
• • Knowledge of natural things. and to live after the will of the devil. • • Evil Cacodæmony • • The knowledge of poisons in nature. Ignorance of the government of God by Angels To contemne the custody of the Angels. and ruling ones life according to the word of God. Knowledge of the government of God by Angels. and to understand the mystery of Angels. Good Anthrosophy given to man Sciences Cakosophy • • • Contempt of the word of God.Theosophy • • Knowledge of the Word of God. Wisdom in all evil arts. which the Scripture calleth watchmen. Idolatry. and to use them. and to use them in contempt of God. and for the loss and destruction of men. to the destruction of mankinde. and that their companions are of the devil. Atheisme. 32 . Wisdom in humane things. FINIS.
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