This digital edition by Joseph H. Peterson, Copyright © 1997. All rights reserved. Updated Jun 25, 2022.
If you find texts in this archive useful, please do not copy except for private study
In many ways, Arbatel is unique among texts on magic. Unlike the vast majority of writings, it is clear, concise, and elegantly written. The practical instructions are straightforward and undemanding. When it first appeared in 1575, it attracted the attention of people with a surprisingly broad range of agendas, including some of the finest minds of the time. Often quoted and reprinted, both praised and condemned, its impact on western esoteric philosophy has been called “overwhelming.”
NOTICE: An all-new printed edition of this text is now available from Amazon.com and other
fine booksellers. The printed edition includes a new translation from the original Latin,
extensive introduction, footnotes, and index.
NOTICE: An all-new printed edition of this text is now available from Amazon.com and other fine booksellers. The printed edition includes a new translation from the original Latin, extensive introduction, footnotes, and index.
Arbatel de Magia Veterum first appeared in Latin in 1575. It was published in Basel Switzerland, one of the first publishing centers of the world.
Jacoby explains the word ARBATEL [Heb. ARBOThIM = fourfold + AL = God] as another indirect way or saying Tetragrammaton, using the form αρβαθ’Ιαω i.e. the four-letter (name) of Jao (IHVH) often seen in the Greek Magical Papyri. (Jacoby in Bächtold-Stäubli, Hanns, Handwörterbuch des deutschen aberglaubens, Berlin: Walter de Gruyter & Co., Berlin und Leipzig, 1927, Band 1, pp. 568.)
This little book is mentioned by John Dee in his Mysteriorum Libri. Delrio condemns the book in his Disquisitiones magicae (Köln 1679), 10. 36. 62. A.E. Waite classified it as a "ritual of transcendental magic" i.e. free from 'dangerous instruction which makes for open Black Magic.' (Book of Ceremonial Magic, p. 28.)
In editing the Latin text I have maintained the capitalization and diacritics used in the 1575 edition. I have expanded the tildes where they occur however. I have silently corrected some of the more obvious typos. In a few places I have added text in square brackets , mainly to improve searchability.
In 1655 it was translated into English by Robert Turner. Note that Turner did not preserve the interesting use of capitalized words.
There is another English translation in MSS, Sloane 3851, fol. 10r-29v. It is apparently independent of Turner's translation. There is a note on fol. 2v that "this book is the handwriting of one Mr. Arthur Gauntlet, who professed physic [i.e. medicine], and lived about Gray's Inn Lane." The endsheet also has the words "Ann Savadge is Roseman, Aune (?)." Another interesting feature of this manuscript is that it includes a drawing of the "Seal of Secrets" (aphorism 27) which is described but not illustrated in the original edition. Another manuscript that includes a version of the "Seal of Secrets" is Leipzig Cod. Mag. 55. NOTE how north (septentrionalis) and south (meridies) are mislabelled in manuscript; I have them corrected here.
Andreas Luppius published an influential German translation in 1686 (Wesel, 1686) This included other innovations as well.
The often-reproduced diagram on the title page of Luppius' edition — with the names Saturiel, Ioviel, Gabriel, Oriel, and Pomiel — is apparently a printer's mark of Luppius, since he used it in other publications. It does not appear in the original Latin or Turner's edition. Luppius' edition has other innovations which I have not chosen to incorporate at this time.
Johann Scheible published two different German translations of this text. The first is in his edition of Heinrich Cornelius Agrippa von Nettesheim magische Werke 5. Stuttgart: J. Scheible, 1855. The second is his reprint of the edition of Andreas Luppius (Wesel, 1686), which Scheible reprinted in Das Kloster, Bd. 3, pp. 231-283. Although these German translations differ somewhat, they are close enough to suggest that they are not independent, and in fact the 1855 version seems to be a substantially modernized version of the 1686 one, although I have not made a systematic comparison.
See also my essay on Arbatel in Watkins Review.
Latin text is from:
Title Arbatel De magia veterum. Publisher/year [Peter Perna]. Basileæ, 1575. Physical descr. 16o. pp. 87. Holdings (BL) 719.a.2. Request, British Library
The English translation is from:
Author: Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Uniform Title: De occulta philosophia. Book 4. English Title: Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy : magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ... Publisher: London printed : [s.n], M. DC. LV.  Description: , 6-265 [i.e. 287],  p.,  ms. leaf : ill. Series: Early English books, 1641-1700 ; 1680:3. Note: Reproduction of original in the Harvard University Library. Subjects: Occultism--early works to 1800 Magic--early works to 1800 Other: Turner, Robert, fl. 1654-1665. Petrus, de Abano, ca. 1250-ca. 1315. Heptameron, or magical elements of Peter de Abano. Heptameron, or magical elements of Peter de Abano. Arbatel of magic. IV. livre de la philosophie occulte. English. 1655. Fourth book of occult philosophy. Quatrième livre de la philosophie occulte. Location: Memorial Library Microforms Media Center Room 443 Catalog: UW Madison Call Number: Micro Film STC 2 (Wing) Reel 1680 Format: Microfilm. Ann Arbor, Mich. : University Microfilms International, 1986 1 microfilm reel ; 35 mm. (Early English books, 1641-1700 : 1680:3) Call Number: Micro Film 5973 Reel 50 No.457 Format: Microfilm. Woodbridge, CT : Research Publications, [1983?] 1 microfilm reel : pos. ; 35 mm. (Witchcraft in Europe and America; Reel 50, no. 457)
|Preface by translator Robert Turner.|
Of the Magic of the Ancients,
The greatest Studie of Wisdom.
In all things, ask counsel of the Lord;
He that walketh fraudulently, revealeth secrets: but he that
is of a faithful spirit, concealeth the matter.
He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter.
ARBATEL of MAGICK:
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.
De Magia Veterum
Summum Sapientiae Studium.
In omnibus consule Dominum, et nihil cogites,
dicas, facias, quod tibi Deus
VETERVM TVM MA-
gorum populi DEI, tum Mago-
rum Gentium, pro illustratio-
ne gloriæ & Philan-
Nunc primùm ex tenebris in lucem producta, contra Cacomagos & contemptores donorum Dei, ad vtilitatem & delectationem omnium, qui verè & piè delectantur DEI Creaturis: & illis cum gratiarum actione vtuntur ad honorum Dei, & vtilitatem sui & proximi.
The first is called Isagoge, or, A Book of the Institutions
of Magick: or which in fourty and nine Aphorisms comprehendeth,
the most general Precepts of the whole Art.
Et habet Tomos nouem Aphorismorum
PRIMVS dicitur ISAGOGE, seu Institutionum liber Magiæ, seu
quòd quadraginta nouem Aphorismis generalissima
totius artis præcepta complectatur.
The second is Microcosmical
Magick, what Microcosmus hath effected Magically, by his
Spirit and Genius addicted to him from his Nativity, that is,
spiritual wisdom: and how the same is effected.
SECVNDVS est MICROCOSMICA MAGIA: quid Microcosmus per suum Spiritum & sibi à natiuitate addictos genios Magicè, hoc est sapientia spirituali effecerit, & quomodo.
The third is Olympick Magick, in what maner a man may do and suffer
by the spirits of Olympus.
TERTIVS est OLYMPICA MAGIA, quomodo per Spiritus Olympi agat & patiatur homo.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth
the operations by the Spirits called Cacodæmones, [*Calodaemons] as
it were not adversaries to mankinde.
QVARTVS est MAGIA HESIODICA & HOMERICA, quæ docet operationes per Spiritus dictos Calodæmones tanquam non hostiles humano generi.
Turner mistakenly reads "Cacodaemones" (evil daemons) as opposed to "calodaemons" (good daemons).
The fifth is Romane or Sibylline Magick, which acteth and operates
with Tutelar Spirits and Lords, to whom the whole Orb of the earth
is distributed. This is valde insignis Magia.* To this also
is the doctrine of the Druids referred.
QVINTVS est ROMANA seu SYBILLINA MAGIA, quæ cum tutelaribus spiritibus & dominis, quibus distributus est terrarum orbis, agit & operatur. Hæc est VALDE INSIGNIS MAGIA. Huc & DRVIDVM doctrina refertur.
* Sloane 3851 omits this sentence.
The sixth is Pythagorical Magick, which onely acteth with Spirits
to whom is given the doctrine of Arts, as Physick, Medicine, Mathematics,
Alchymie, and such kinde of Arts.
SEXTA est PYTAGORICA MAGIA, quæ tantum agit cum Spiritibus, quibus data est artium doctrina, Physica, Medicina, Mathematica, Alchimia, & vicinæ artes.
The seventh is the Magick of Apollonius, and the like,
and agreeth with the Romane and Microcosmical Magick: onely it
hath this peculiar, that it hath power over the hostile spirits
SEPTIMA est APOLLONII & similium MAGIA, complicata cum Romana & Microcosmica. Habet tamen hoc peculiare, quòd potestatem habet super Spiritus hostiles humani generis.
The eighth is Hermetical, that is, Ægyptiacal Magick; and
differeth not much from Divine Magick.
This produceth gods of every kind which dwell in the Temples.1
OCTAVA est HERMETICA, hæc est ÆGYPTIACA, & non multum
abest à Diuina Magia. Hæc producit Deos,
qui in templis habitant omnis generis.
1. This sentence is omitted by Turner, but is here supplied from Sl. 3851.
The ninth is that wisdom which dependeth solely upon the Word
of God; and this is called Prophetical Magick.
NONA SAPIENTIA est illa, quæ ex solo verbo DEI dependet, & dicitur PROPHETICA.
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; and fatherly and mercifully bestoweth those his
Secrets upon us without measure. May he grant unto us, through
his onely-begotten Son Jesus Christ our Lord, his ministring spirits,
the revealers of his secrets, that we may write this Book of Arbatel,
concerning the greatest Secrets which are lawful for man to know,
and to use them without offence unto God. Amen.
n Nomine Creatoris visibilium et inuisibilium, qui inuocantibus
de thesauris suis reuelat mysteria, & secreta sua, et paternè
ac clementer ea largitur nobis sine mensura. Is det nobis per vnigenitum
filium suum Dominum nostrum IESVM CHRISTVM ministros suos Spiritus
secretorum reuelatores, vt librum ARBATEL conscribamus. de maximis
secretis, quæ fas est hominem scire, illisque sine Dei offensa
The first Septenary of Aphorisms.
The first Aphorism.
Whosoever would know Secrets, let him know how to keep secret
things secretly; and to reveal those things that are to be revealed,
and to seal those things which are to be sealed: and not to
give holy things to dogs, nor cast pearls before swine. Observe
this Law, and the eyes of thy understanding shall be opened, to
understand secret things; and thou shalt have whatsoever thy minde
desireth to be divinely revealed unto thee. Thou shalt have also
the Angels and Spirits of God prompt and ready in their nature
to minister unto thee, as much as any humane minde can desire.
Qui vult secreta scire, secreta secretè
sciat custodire, & reuelanda reuelet:
sigillanda sigillet: & sacrum non
det canibus, nec margaritas proyciat
ante porcos.2 Hanc legem obserua, & aperientur
tibi oculi mentis ad intelligenda
secreta, & audies tibi diuinitùs
reuelari quicquid animus tuus desiderauit.
Habebis etiam prompta Angelorum
Dei, & spirituum in natura ministeria
obsequentiora, quàm vllus
animus humanus desiderare
2. Mat.7.6: nolite dare sanctum canibus neque mittatis margaritas vestras ante porcos.
In all things call upon the Name of the Lord: and without prayer
unto God through his onely-begotten son, do not thou undertake
to do or think any thing. And use the Spirits given and attributed
unto thee, as Ministers, without rashness and presumption, as
the messengers of God; having a due reverence towards the Lord
of Spirits. And the remainder of thy life do thou accomplish,
demeaning thy self peaceably, to the honour of God, and the profit
of thy self and thy neighbour.
In omnibus inuoca nomen Domini, & sine inuocatione DEI per vnigenitum filium nihil suscipias ad cogitandum vel faciendum. Vtere autem Spiritibus tibi datis ac attributis tanquam ministris, sine temeritate & præsumptione, cum debita reuerentia erga Spirituum dominum, tanquam legatis Dei: & quod reliquum est vitæ, pacificè perages ad Dei honorem, & tuam ac proximi vtilitatem.
Live to thy self, and the Muses: avoid the friendship of the Multitude:
be thou covetous of time, beneficial to all men. Use thy Gifts,
be vigilant in thy Calling; and let the Word of God never depart
from thy mouth.
Viue tibi & Musis, multitudinis amicitias vita: Temporis sis auarus: omnibus beneficus: vtere donis tuis: vocationi inuigila: Verbum Dei nunquam recedat ab ore tuo.
Be obedient to good Admonitions: avoid all procrastination: accustom
thy self to Contancie and Gravity, both in thy words and deeds.
Resist temptations of the Tempter, by the Word of God. Flee from
earthly things; seek after heavenly things. Put no confidence
in thy own wisdom; but look unto God in all things, according
to that sentence of the Scripture: When we know not what we
shall do, unto thee, O God, do we lift up our eyes, and from thee
we expect our help. For where all humane refuges do forsake
us, there will the help of God shine forth, according to the saying
Obtempera bene monentibus: Fuge
procrastinationem omnem: ad constantiam
& grauitatem in dictis & factis
tuis te assuefac: Tentationibus tentatoris
resiste per verbum Dei: Fuge mundana,
cœlestia quære: Non innitaris
prudentiæ tuæ, sed in omnibus ad Deum
respice, secundum Scripturæ sententiam.
Cùm nescimus quid faciamus, ad
te Deus eleuamus oculos nostros, & à
te expectamus auxilium. Vbi enim humana
nos destituunt prædsidia, ibi Dei
affulget auxilium. Secundum Philonis
Thou shalt love the Lord thy God with all thy heart, and with
all thy strength, and thy neighbour as thy self: [Luke 10.27] And the Lord
will keep thee as the apple of his eye, and will deliver thee
from all evil, and will replenish thee with all good; and nothing
shall thy soul desire, but thou shalt be fully endued therewith,
so that it be contingent to the salvation of thy soul and body.
Diligas [sic diliges] Dominum Deum tuum ex
toto corde tuo, ex omnibus viribus tuis,
& proximum sicut te ipsum, & Dominus
te custodiet tanquam pupillam oculi
sui, & ab omni malo liberabit, ac te
replebit omni suo bono, nihilque desiderabit
anima tua, cuius non compos sis
futurus, modò tibi ad salutem corporis
& animi contulerit.
Whatsoever thou hast learned, frequently repeat, and fix the same
in thy minde: and learn much, but not many things, because a humane
understanding cannot be alike capable in all things, unless it
be such a one that is divinely regenerated; unto him nothing is
so difficult or manifold, which he may not be able equally to
Quicquid didiceris, frequenter repete,
& menti tuæ infige, & multum
discas non multa: quia animus humanus
non potest omnibus par esse, nisi
diuinitus quis regeneratus sit. Huic nihil
est tam arduum, aut tam multiplex
cui par esse non possit.
Call upon me in the day of trouble, and I will hear thee, and
thou shalt glorifie me, [Ps49.15] saith the Lord. For all Ignorance
is tribulation of the minde; therefore call upon the Lord in thy
ignorance, and he will hear thee. And remember that thou give
honour unto God, and say with the Psalmist, Not unto us, Lord,
but unto thy Name give the glory. [Ps113.9]
Inuoca me in die tribulationis, & exaudiam
te, et honorificabis me, dicit Dominus.
Omnis autem ignorantia est tribulatio
animi. Inuoca ergo in ignorantia tua Dominum,
& exaudiet te: & memento, vt
honorem tribuas Deo, ac dicas cum Psalmista:
Non nobis Domine non nobis,
sed nomini tuo da gloriam.
That is the chiefest wisdom, which is from God; and next, that
which is in spiritual creatures; afterwards, in corporeal creatures;
fourthly, in Nature, and natural things. The spirits that are
apostate,3 and reserved to the last judgement, do follow these,
after a long interval. Sixthly, the ministers of punishments in
hell, and the obedient unto God. Seventhly, the Pigmies do not
possess the lowest place, and they who inhabit in elements, and
elementary things. It is convenient therefore to know and discern
all differences of the wisdom of the Creator and the Creatures,
that it may be certainly manifest unto us, what we ought to assume
to our use of every thing, and that we may know in truth how and
in what maner that may be done. For truely every creature is ordained
for some profitable end to humane nature, and for the service
thereof; as the holy Scriptures, Reason, and Experience, do testifie.
Sapientia summa ea est, quæ in Deo:
deinde in creaturis Spiritualibus: postea
corporalibus: quartò in natura &
rebus naturalibus. Hæc longo interuallo
sequuntur Spiritus Apostatæ & reseruati
extremo iudicio. Sextò ministri pœnarum
in inferno, & obedientes Deo.
Septimò infimum locum Pygmæi tenent,
& qui in elementis & elementatis
habitant. Omnes differentias sapientiæ
creatoris & creaturæ cognoscere
ac discernere conuenit, vt quid in nostrum
vsum de vnaquaque desumere debeamus,
certò nobis constet, & quomodo
id fiat reuera sciamus: si quidem omnis
creatura ad vtilem finem naturæ
humanæ condita est, & in eius ministerium,
sicut sacræ testantur literæ, ratio,
3. Better: rebellious spirits. -JHP
God the Father Almighty, Creator of heaven and earth, and of all
things visible and invisible, in the holy Scriptures proposeth
himself to have an eye over us; and as a tender father which loveth
his children, he teacheth us what is profitable, and what not;
what we are to avoid, and what we are to embrace: then he allureth
us to obedience with great promises of corporal and eternal benefits,
and deterreth us (with threatning of punishments) from those things
which are not profitable for us. Turn over therefore with thy
hand, both night and day, those holy Writings, that thou mayest
be happie in things present, and blessed in all eternity. Do this,
and thou shalt live, which the holy Books have taught thee.
Deus Pater Omnipotens Creator cœli
& terræ, visibilium omnium & inuisibilium
in sacris literis seipsum conspiciendum
proponit: & tanquam pater
qui tenerè suos filios amat, docet nos
quid sit vtile, quid non, quid fugiendum,
quid amplectendum: deinde etiam
nos summis propositis beneficiis corporalibus
& æternis ad obedientiam allicit,
ac propositis pœnis ab iis, quæ nobis
vtilia non sunt, deterret. Tu igitur sacras
literas nocturna versato manu versato
diurna, vt sis in præsentiarum &
ad omnem æternitatem fœlix & beatus.
Hoc fac & viues, quod te sacræ docuerint
A number of Four is Pythagorical, and the first Quadrate; therefore here let us place the foundation of all wisdom, after the wisdom of God revealed in the holy Scriptures, and to the considerations proposed in Nature.
Appoint4 therefore to him who solely dependeth upon God, the wisdom of every creature to serve and obey him, nolens volens, willing or unwilling. And in this, the omnipotency of God shineth forth. It consisteth therefore in this, that we will discern the creatures which serve us, from those that are unwilling; and that we may learn how to accommodate the wisdom and offices of every creature unto our selves. This Art is not delivered, but divinely. Unto whom God will, he revealeth his secrets; but to whom he will not bestow any thing out of his treasuries, that person shall attain to nothing without the will of God.
Therefore we ought to desire from God alone, which
will mercifully impart these things unto us. For he who hath given
us his Son, and commanded us to pray for his holy Spirit, How
much more will he subject unto us the whole creature, and things
visible and invisible? Whatsoever ye ask, ye shall receive.
Beware that ye do not abuse the gifts of God, and all things shall
work together unto you for your salvation. And before all things,
be watchful in this, That your names be written in heaven: this
is more light, That the spirits be obedient unto you, as Christ
Numerus quaternarius est Pythagoricus, & primus quadratus: ergo hîc ponemus fundamentum omnis sapientiæ, pòst DEI reuelatam sapientiam in Sacris literis, & ad considerandum in natura propositum.
Constitue ei, qui totus ex Deo pendet, omnis creaturæ sapientiam inseruire et obedire, seu volenti siue nolenti, vel volentes, vel nolentes. Ac in hoc Dei elucescit omnipotentia. In hoc igitur CARDO REI consistit, VT VELIMVS nobis creaturam inseruire: & sciamus volentes nobis inseruire à nolentibus discernere: ac vt cuiusque sapientiam et officia nobis accommodare discamus. Hæc ars non nisi Diuinitùs traditur, cui vult Deus sua secreta reuelat, cui non vult aliquid de suis thesauris largiri, is inuito Dei vi nihil abstulerit.
Ergo rectè à
solo petamus Deo, qui nobis ea clementer
impartiet. Qui enim nobis filium
dedit, & pro Spiritu Sancto suo orare
nos iussit, quantò magis nobis totam
creaturam, visibilia et inuisibilia subiiciet
QVICQVID PETIERITIS, ACCIPIETIS. Videte
ne donis Dei abutamini, & omnia vobis
cooperabuntur ad salutem. Et ante
omnia in hoc inuigilate, vt nomina vesta
scripta sint in cœlo, hoc leuius est
quòd vobis spiritus obedient. Sicut Christus
4. Sl. 3851 omits the rest of this aphorism.
In the Acts of the Apostles, the Spirit saith unto Peter
after the Vision, Go down, and doubt not but I have sent them,
when he was sent for from Cornelius the Centurion.
After this maner, in vocal words, are all disciplines delivered,
by the holy Angels of God, as it appeareth out of the Monuments
of the Ægyptians. And these things afterwards were vitiated
and corrupted with humane opinions; and by the instigation of
evil spirits, who sow tares amongst the children of disobedience,
as it is manifest out of St. Paul, and Hermes Trismegistus.
There is no other maner of restoring these Arts. then by the doctrine
of the holy Spirits of God; because true faith cometh by hearing.
But because thou mayst be certain of the truth, and mayst not
doubt whether the spirits that speak with thee, do declare things
true or false, let it onely depend upon thy faith in God; that
thou mayst say with Paul, I know on whom I trust. If no
sparrow can fall to the ground without the will of the Father
which is in heaven, How much more will not God suffer thee to
be deceived, O thou of little faith, if thou dependest wholly
upon God, and adherest onely to him?
In Actis Apostolorum inquit Spiritus
Petro post visionem: Descende, &
noli dubitare, quia ego misi eos, cùm
accerseretur à Cornelio Centurione.
Hoc modo vocali verbo omnes tradebantur
disciplinæ per Sanctos Dei angelos,
sicut ex Ægyptiorum patet monumentis.
Et hæ postea humanis sunt
deprauatæ opinionibus, & impulsu malorum
Spirituum, qui zizanias seminant
in filios diffidentiæ, sicut manifestum
est ex Diuo Paulo & Hermete
Trismegisto. Et non est alia INSTAVRANDI ARTES RATIO,
quàm ex doctrina Sanctorum Dei
spirituum: quia vera fides est EX AVDITV.
Quod autem de veritate sis certus,
neque dubites, an spiritus qui tecum loquitur,
vera an falsa pronunciet, dependet
ex fide tua in Deum, vt cum Paulo
dicas, Scio cui confido. Si nullus passerculus
potest cadere in terram sine voluntate
Patris, qui in cœlis est, quantò
magis ô modicæ fidei te non patietur
Deus decipi, si à Deo dependes,
& illi soli adhæres?
The Lord liveth; and all things which live, do live in him. And
he is truely
who hath given unto all things, that they be that which
they are: and by his word alone, through his Son, hath produced
all things out of nothing, which are in being. He calleth all
the stars. and all the host of heaven by their names. He therefore
knoweth the true strength and nature of things, the order and
policie of every creature visible and invisible, to whom God hath
revealed the names of his creatures. It remaineth also, that he
receive power from God, to extract the vertues in nature, and
hidden secrets of the creature; and to produce their power into
action, out of darkness into light. Thy scope therefore ought
to be, that thou have the names of the Spirits, that is, their
powers and offices, and how they are subjected and appointed by
God to minister unto thee; even as Raphael was sent to
Tobias, that he should heal his father, and deliver his
son from dangers, and bring him to a wife. So Michael,
the fortitude of God governeth the people of God: Gabriel,
the messenger of God, was sent to Daniel, Mary, and
Zachary the father of John Baptist. And he shall
be given to thee that desirest him, who will teach thee whatsoever
thy soul shall desire, in the nature of things. His ministery
thou shalt use with trembling and fear of thy Creator, Redeemer,
and Sanctifier, that is to say, the Father, Son, and holy Ghost:
and do not thou let slip any occasion of learning and be vigilant
in thy calling, and thou shalt want nothing that is necessary
Viuit Dominus, et omnia quæ viuunt
in ipso viuunt. Et est verè IEHOVAH,
qui dat vniuersis vt sint quod
sunt, & solo verbo vocali per filium de nihilo
produxit omnia quæ sunt, vt sint.
Is vocat omnes stellas, omnem militiam
cœli nominibus suis. Cui ergo Deus reuelauerit
NOMINA CREATVRARVM, is sciet veras vires, & rerum
naturas: ordinem & politiam totius
creaturæ visibilis et inuisibilis. Reliquum
etiam est, vt à Deo potestatem
accipiat producendi vires, in natura &
vniuersa creatura recondita de potentia
in actum: de tenebris in lucem. SCOPVS
igitur tuus esse debet, vt spirituum
nomina teneas, hoc est officia &
potestates eorum: & vt à Deo illi tibi
in ministerium subiiciantur seu addicantur.
Sicut RAPHAEL attributus
fuit Tobiæ vt parentem sanaret,
ex periculis liberaret filium, & ei vxorculam
suam adduceret. Ita MICHAEL
Dei fortitudo, populum Dei gubernat.
GABRIEL Dei nuncius missus
fuit Danieli, Mariæ, Zachariæ Iohannis
Baptistæ patri. Et tibi petenti datus
est, qui te doceat, quæ animus tuus
desiderauerit in rerum natura. Huius
vtaris ministerio cum metu & tremore
creatoris tui, redemptoris tui, & sanctificatoris
tui, Patris videlicet, Filii &
spiritus S. & noli vllam occasionem
prætermittere dscendi, et vocationi tuæ
inuigilandi: & nihil rerum necessariarum
5. Sl. 3851 also gives this name in Hebrew characters.
Thy soul liveth for ever, through him that hath created thee:
call therefore upon the Lord thy God, and him onely shalt thou
serve. This thou shalt do, if thou wilt perform that end for which
thou art ordained of God, and what thou owest to God and to thy
neighbour. God requireth of thee a minde, that thou shouldest
honour his Son, and keep the words of his Son in thy heart: if
thou honour him, thou hast done the will of thy Father which is
in heaven. To thy neighbour thou owest offices of humanity, and
that thou draw all men that come to thee, to honour the Son. This
is the Law and the Prophets. In temporal things, thou oughtest
to call upon God as a father, 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, whether they be
spiritual or corporal.
Viuit anima tua in æternum per eum
qui te creauit. Inuoca igitur Dominum
Deum tuum, & illi soli seruias. Hoc
feceris, si perpendas ad quem finem à
Deo conditus sis, & quid Deo quid proximo
tuo debeas. DEVS à te requirit
animum, vt honores filium, & filii verbum
custodias in corde tuo. Hunc si honoraueris,
iam fecisti voluntatem Patris
tui qui in cœlis est: PROXIMO
officia humanitatis debes: & vt omnes
ad te confugientes ad honorandum filium
adducas: Hîc sunt lex & prophetæ.
IN TEMPORANEIS debes
Deum tanquam patrem inuocare,
ut tibi det omnia huius vitæ necessaria:
Proximum verò de donis Dei iuuare
debes, siue illa sint spiritualia, seu corporalia
Therefore thou shalt pray thus:
O Lord of heaven and earth, Creator and Maker of all things visible and invisible; I, though unworthy, by thy assistance call upon thee, through thy onely begotten Son Jesus Christ our Lord, that thou wilt give unto me thy holy Spirit, to direct me in thy truth unto all good. Amen.
Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane opinions, that I of my own power can attain to no knowledge in them, unless thou teach it me: Grant me therefore one of thy spirits, who may teach me those things which thou wouldest have me to know and learn, to thy praise and glory, and the profit of our neighbour. Give me also an apt and teachable heart, that I may easily understand those things which thou shalt teach me, and may hide them in my understanding, that I may bring them forth as out of thy inexhaustible treasures, to all necessary uses. And give me grace, that I may use such thy gifts humbly, with fear and trembling, through our Lord Jesus Christ, with thy holy Spirit. Amen.
Sic igitur orabis.
Domine Cœli & Terræ omnium visibilium & inuisibilium conditor & creator: ego indignus, te iubente, te inuoco, per filium tuum vnigenitum Dominum nostrum Iesum Christum, vt des mihi spiritum Sanctum tuum, qui me in veritate tua dirigat ad omne bonum tuum. AMEN.
Quia verò desiderio desidero artes huius vitæ, & necessarias nobis perfectè cognoscere, quæ immersæ sunt tantis tenebris & conspurcatæ infinitis humanis opinionibus, vt ego videam, me meis viribus nihil in iis assequuturum te non docente: da mihi vnum de spiritibus tuis, qui me doceat ea, quæ vis nos discere & cognoscere, ad laudem & honorem tuum & vtilitatem proximi. Da mihi etiam cor docile, vt quæ me docueris facilè percipiam & in mentem meam recondam inde proferenda, tanquam de tuis inexhaustis thesauris ad omnes vsus necessarios: & da mihi gratiam, vt tantis donis tuis humillimè cum metu & tremore vtar, per Dominum nostrum IESVM CHRISTVM cum Sancto Spiritu tuo, Amen.
Spiritus Olympici dicuntur illi, qui
in Firmamento & in Astris Firmamenti
habitant, & horum officium est FATA
decernere, & Fatales casus administrare,
quatenus id Deo placuerit &
permiserit: sic nulli neque malus Dæmon,
neque malum fatum, qui sedet in
adiutorio altissimi, nocuerit. Quilibet
verò Olympicorum spirituum hoc docuerit
aut effecerit, quod eius Astrum,
cui addictus est, portenderit, tametsi sine
permissione diuina nihil de potentia
ad actum deduxerit. Solus enim DEVS
est, qui & posse & efficere illis dat: Deo
conditori omnium parent supercœlestia,
Cœlestia, sublunaria & infernalia.
Ideo in hoc incumbe, vt DEO DVCE,
quæ suscipis, suscipias, & OMNIA
OPTATVM ET FELICEM SORTIENTVR FINEM,
mundi testatur historia, & quotidiana
ostendit experientia. Piis pax: Impiis
non est PAX, dicit Dominus.
There are seven different governments of the Spirits of Olympus,
by whom God hath appointed the whole frame and universe of this
world to be governed: and their visible stars are ARATRON, BETHOR,
PHALEG, OCH, HAGITH, OPHIEL, PHUL, after the Olympick speech.
Every one of these hath under him a mighty Militia in the
Septem sunt gubernatores seu officiorum
differentiæ Olympi, quibus Deus
voluit uniuersam hanc mundi machinam
administrari. Visibilia autem eorum
Astra sunt ARATRON, BETHOR, PHALEG, OCH, HAGITH, OPHIEL, PHVL.
Olympico sermone. Quilibet
præterea sub se habet militiam Firmamenti
6. The number for Bethor is evidently 42 given that the total is 196 (see below) and the fact that all the others are 7 less than their predecessor. Sl. 3851 also misreads 32.
So that there are 186 [*196]7 Olympick Provinces in the whole Universe.
wherein the seven Governours do exercise their power: all which
are elegantly set forth in [+the] Astronomy [+of Grace].7b But in this place it is
to be explained, in what maner these Princes and Powers may be
drawn into communication. Aratron appeareth in the first
hour of Saturday,8 and very truely giveth answers concerning
his Provinces and Provincials. So likewise do the rest appear
in order in their days and hours. Also every one of them ruleth
490 yeers. The beginning of their simple Anomaly, in the
60 yeer before the Nativity of Christ, was the beginning of the
administration of Bethor, and it lasted until the yeer
of our Lord Christ 430. To whom succeeded Phaleg, until
the 920 yeer. Then began Och, and continued until the year
1410, and thenceforth Hagith ruleth untill the year 1900.
Ut sint Olympi prouinciæ CLXXXXVI in uniuersum, in quibus suam politiam septem gubernatores administrant, quæ omnia in ASTRONOMIA GRATIÆ explicantur disertè. Hoc autem loco quomodo AD COLLOQVIA deducuntur horum principes & potestates, explicandum est. ARATHRON [sic] in Sabbato & hora prima diei apparet, ac responsa dat de suis prouinciis & prouincialibus verissimè. Similiter & alii ordine in suis diebus & horis. PRÆEST etiam quilibet 490. Annis. Principium Anomaliæ simplicis, anno 60 ante Christum natum est principium administrationis BETHOR, & durauit ad annum Christi Domini 430. Cui successit PHALEG usqque ad 920 annum. Deinde OCH ad 1410 annum. Abhinc HAGITH regnat ad 1900 vsque.
7. 186 in Turner's edition is obviously incorrect, given the fact that each spirit rules 7 less than its predecessor. Sl. 3851 also reads 186.
7b. Probably a lost title of Paracelsis.
8. That is, Aratron rules over Saturday, and the first hour thereof, and so the rest of the spirits in succession.
Magically the Princes of the seven Governments are called simply,
in that time, day and hour wherein they rule visibly or invisibly,
by their Names and Offices which God hath given unto them; and
by proposing their Character which they have given or confirmed.
Magicè euocantur Septem gubernatorum
principes, simpliciter eo tempore,
quo diei & horis præsunt, visibiliter
aut inuisibiliter, per sua nomina & officia,
quæ illis Deus dedit, & proposito
eius charactere, quem vel confirmauerint
vel ipsi dederint.
The governor Aratron hath in his power those things which he doth naturally, that is, after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn.
Those things which he doth of his own free will, are,
He hath under him 49 Kings, 42 Princes, 35 Presidents, 28 Dukes,
21 Ministers, standing before him; 14 familiars, seven messengers:
he commandeth 36000 legions of spirits; the number of a legion
GVBERNATOR ARATRON habet in sua potestate, quæ naturaliter facit, hoc est eodem modo, in prædisposito subiecto, ea quæ in ASTRONOMIA GRATIÆ Saturninis viribus asscribuntur.
QVÆ verô libera sua voluntate facit, sunt.
Habet sub se 49 Reges, 42 Principes,
35 Satrapas, 28 Duces, 21 Ministros
eoram se stantes, 14 Familiares, 7 Nuncios:
Imperat Legionibus 36000, Legio
est numerus 490.
Bether [sic] governeth those things which are ascribed to Jupiter: he soon cometh being called. He that is dignified with his character, he raiseth to very great dignities, to cast open treasures: he reconcileth the spirits of the aire, that they give true answers: they transport precious stones from place to place, and they make medicines to work miraculously in their effects: he giveth also familiars of the firmament, and prolongeth life to 700 yeares if God will.
He hath under him 42 Kings, 35 Princes, 28 Dukes, 21 Counsellors,
14 Ministers, 7 Messengers, 29000 legions of Spirits.
BETHOR, Quæ Ioui adscribuntur, gubernat: vocatus citò aduenit.
Quem suo charactere dignatur, ad maximas dignitates euehit, obiicit thesauros Aereos conciliat Spiritus, qui vera dant responsa. De loco ad locum transportant quesuis res & lapides preciosos, ac medicinas miraculosas in suis effectibus. Dat etiam familiares firmamenti, & potest ad 700 annos vitam prolongare, si DEVS voluerit.
Habet sub se 42 Reges, 35 Principes, 28
Duces, 21 Consiliarios, 14 Ministros,
7 Nuntios, 29000 Legiones Spirituum.
Phalec [sic] ruleth those things which are attributed
to Mars, the Prince of peace. He that hath his character
he raiseth to great honours in warlike affaires.
PHALEG præest Marti attributis: Pacis princeps: eius characterem cui tribuit, euehit ad summas dignitates in re bellica.
Och governeth solar things; he giveth 600 yeares, with perfect health; he bestoweth great wisdom, giveth the most excellent Spirits, teacheth perfect Medicines: he converteth all things into most pure gold and precious stones: he giveth gold, and a purse springing with gold. He that is dignified with his Character, he maketh him to be worshipped as a Deity, by the Kings of the whole world.
He hath under him 36536 Legions: he administreth all things alone:
and all his spirits serve him by centuries.
HOC [sic OCH] Solaribus præest, dat 600 annos cum firma valetudine. Largitur Sapientiam: dat spiritus præstantissimos, docet perfectam medicinam, conuertit omnia in aurum purissimum & lapides preciosos. Dat aurum & crumenam pullulantem auro. Quem suo charactere dignum duxerit, facit tanquam numen coli à regibus totius mundi.
Habet sub se legiones 36536. Solus
administrat omnia, & sibi inseruiunt
omnes sui spiritus per centurias.
Hagith governeth Venereous things. He
that is dignified with his Character, he maketh very fair, and
to be adorned with all beauty. He converteth copper into gold,
in a moment, and gold into copper: he giveth Spirits which do
faithfully serve those to whom they are addicted.
He hath 4000 Legions of Spirits and over every thousand he ordaineth
Kings for their appointed seasons.
HAGITH gubernat Venerea, quem suo dignatur charactere formosissimum facit, & ornatum omni decore. Cuprum conuertit in momento in aurum, et contrà aurum in cuprum. Dat spiritus qui fideliter inseruiunt iis, quibus addicuntur.
Habet legiones 4000 Spirituum,
& singulis millenis præficit Reges statis
Ophiel is the governour of such things as are
attributed to Mercury: his Character is this.
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.
OPHIEL est gubernator Mercurialium, eius CHARACTER est talis,
He changeth all metals into silver, in word and deed; governeth
Lunary things; healeth the dropsie: he giveth spirits of the water,
who do serve men in a corporeal and visible form; and maketh men
to live 300 yeers.
PHVL hoc gaudet CHARACTERE,
Omnia metalla in argentum commutat
dicto & facto: Gubernat lunaria:
sanat Hydropem: dat aqueos spiritus,
& qui inseruiunt homini corporali &
visibili forma: facit 300 annos
1. Every Governour acteth with all his Spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if God hinder them not.
2. Every Governour is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do them suddenly, out of matter not before prepared. As Och, the Prince of Solar things, prepareth gold in the mountains in a long time; in a less time, by the Chymical Art; and Magically, in a moment.
3. The true and divine Magician may use all the creatures of God,
and offices of the Governours of the world, at his own will, for
that the Governours of the world are obedient unto them, and come
when they are called, and do execute their commands: but God is
the Author thereof: as Joshua caused the Sun to stand still
Generalissima huius secreti præcepta.
1 Gubernator quilibet cum omnib. suis Spiritibus agit: Aliàs naturaliter, semper scilicet eodem modo: Aliàs ex libera volutate sua, si à Deo non impeditur.
2 Potest etiam omnia, quæ naturaliter longo tempore facit in materia prædisposita, etiam repentè in materia non prædisposita facere. Sicut Och Solarium longo tempore parat aurum in montibus, Minori tempore per Chemicam artem: In momento Magicè.
3 Verus & diuinus Magus potest omnibus
creaturis Dei, & gubernatorum
mundi officio vti ad nutum suum.
Ideò illis obediunt mundi Gubernatores,
& VOCATI VENIVNT,
ac i ussa [*iussa] exequuntur, DEO tamen authore,
Sicut Iosue stetit sol in cœlo.
They send some of their Spirits to the Mean Magicians, which do
obey them onely in some determinate business: but they hear not
the false Magicians, but expose them to the deceits of the devils,
and cast them into divers dangers, by the Command of God; as the
Prophet Jeremiah testifieth, in his eighth Chapter, concerning
Mediocribus Magis, mittunt de suis Spiritibus, qui in determinatis tantûm quibusdam negotiis illis obtemperent.
At Pseudomagos non audiunt, sed eos
Dæmonibus illudendos obiiciunt, & in
varia pericula coniiciuntur Deo mandante,
sicut de Iudæis Ieremias capite 8.
4. In all the elements there are the seven Governours with their
hosts, who do move with the equal motion of the firmament; and
the inferiours do always depend upon the superiours, as it is
taught in Philosophy.
4 In omnibus elementis sunt septem
gubernatores cum suis exercitibus, qui
æquali motu cum firmamenti motu
mouentur, ac semper inferiores à superioribus
dependent sicut PHILOSOPHIA GRATIÆ docetur.
5. A man that is a true Magician, is brought forth a Magician
from his mothers womb: others, who do give themselves to this
office, are unhappie. This is that which John the Baptist
speaketh of: No man can do any thing of himself, except it
be given him from above.
5 Ex vtero matris ad Magiam producitur
homo, qui verus magus esse debet:
alii qui seipsos ad hoc officium ingerunt,
sunt infelices. Hîc locum habet quod
Iohannes Baptista inquit: Nemo potest
sibi accipere quicquam, nisi ei datum
6. Every Character given from a Spirit, for what cause soever, hath
his efficacie in this business, for which it is given, in the
time prefixed: But it is to be used the same day and Planetary
hour wherein it is given.
6 Omnis CHARACTER à Spiritu
datus quacunque ratione, habet suam
efficaciam in hoc negotio, in quo datus
est, in tempore præfinito. Est autem eo
vtendum hora & die Planetaria qua
7. God liveth, and thy soul liveth: keep thy Covenant, and thou
hast whatsoever the spirit shall reveal unto thee in God, because
all things shall be done which the Spirit promiseth unto thee.
7 Viuit DEVS, & viuit anima tua,
pactum tuum seruaueris, quod cum spiritu
reuelatore in DEO habes, quod omnia
fient, quæ Spiritus tibi promittit.
There are other names of the Olympick spirits delivered
by others; but they onely are effectual, which are delivered to
any one, by the Spirit the revealer, 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 [*140] yeers. Therefore it is most safe for the young practisers
of Art, that they work by the offices of the Spirits alone, without
their names; and if they are pre-ordained to attain the Art of
Magick, the other parts of the Art will offer themselves unto
them of their own accord. Pray therefore for a constant faith,
and God will bring to pass all things in due season.
Olympicorum spirituum nomina ab
aliis alia traduntur, sed tantùm illa sunt
efficacia, quæ vnicuique traduntur per
reuelatorem Spiritum visibilem vel
inuisibilem: & vnicuique traduntur,
prout ipsi sunt prædestinati. Ideo dicuntur
esse constellata, & rarò efficaciam
habent vltra 140 annos. Tutissimum igitur est tyronibus artis, vt
sine nominibus per sola Spirituum officia
operentur, & si ad Magiam præordinati
fuerint, reliqua artis requisita
se vltrò offerent. ORATE TANTVM
PRO FIDE CONSTANTE, & DEVS ordinabit omnia
in tempore oportuno.
Olympus and the inhabitants thereof, do of their own accord
offer themselves to men in the forms of Spirits, and are ready
to perform their Offices for them, whether they will or not: by
how much the rather will they attend you, if they are desired?
But there do appear also evil Spirits, and destroyers, which is
caused by the envy and malice of the devil; and because men do
allure and draw them unto themselves with their sin, as a punishment
due to sinners. Whosoever therefore desireth familiarly to have
a conversation with Spirits, let him keep himself from enormious
[sic] sins, and diligently pray to the most High to be his keeper;
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.
Olympus & eius incolæ informa Spirituum
se vltrò hominibus offerunt, &
sua officia illis etiam inuitis præstant,
quantò magis si eos expetas aderunt.
Quod autem etiam mali accedunt, et euersores,
fit ex inuidia Diaboli, et quòd
peccatis suis homines eos ad se alliciunt
tanquam peccatores debitam pœnam. Qui
igitur expetit familiariter conuersari
cum spiritibus, se custodiat ab enormibus
peccatis, & diligenter oret pro
custodia altissimi, & prærumpet per
diaboli insidias ac eius impedimenta.
Imo ipsemet ad utiliter inseruiendum
Mago, à DEO illi mandabitur &
All things are possible to them that believe them, and are willing
to receive them; but to the incredulous and unwilling, all things
are unpossible [sic]: there is no greater hinderance then a wavering
minde, levity, unconstancy, foolish babbling, drunkenness, lusts,
and disobedience to the word of God. A Magician therefore ought
to be a man that is godly, honest, constant in his words and deeds,
having a firm faith toward God, prudent, and covetous of nothing
but of wisdom about divine things.
Omnia possibilia sunt credenti & volenti:
Omnia impossibilia sunt incredulo
& nolenti: Nihil magis impedit,
quàm animi volubilitas, leuitas, inconstantia,
futilitas, ebrietates, libidines,
inobedientia erga verbum DEI. Magum
ergo oportet esse virum pium, probum,
constantem in dictis & factis,
firma fide in DEVM, prudentem, &
nullius rei auarum præterquàm sapientiæ,
quæ est circa res diuinas.
When you would call any of the Olympick Spirits, observe
the rising of the Sun that day, and of what nature the Spirit
is which you desire; and saying the prayer following, your desires
shall be perfected.
Olympicos Spiritus cùm euocare volueris, obserua ortum Solis diei, de cuius natura spiritum desyderas, & dicta sequenti oratione fies voti compos.
Omnipotent and eternal God, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, I beseech thee that thou wouldst send thy Spirit N.N. of the solar order, who shall inform and teach me those things which I shall ask of him; or, that he may bring me medicine against the dropsie, &c. Nevertheless not my will be done, but thine, through Jesus Christ thy onely begotten Son, our Lord. Amen.
OMNIPOTENS ÆTERNE DEVS, qui totam Creaturam condidisti in laudem tuam, & honorem tuum, ac ministerium hominis, oro vt SPIRITVM: N.N. de Solari ordine mittas, qui me informet & doceat, quæ illum interrogauero: Aut mihi medicinam adferat contra hydropem, &c. Verùm non mea fiat voluntas, sed tua per IESVM CHRISTVM filium tuum vnigenitum DOMINVM NOSTRVM. Amen.
|Invocation of the spirit.|
But thou shalt not detain the Spirit above a full hour, unless he be familiarly addicted unto thee.
Sed vltra horam integram non defatiges Spiritum, nisi sit tibi familiariter addictus.
Forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions; I give thanks unto God, in whole Name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when I shall call thee by thy name, or by thy order, or by thy office, which is granted from the Creator. Amen.
Ecclesiast. Chap. 5. Be not rash with thy mouth, neither let
thy heart be hasty to utter any thing before God; for God is in
Heaven, and thou in earth: Therefore let thy words be few; for
a dream cometh through the multitude of business.
QVIA PLACIDE ET QVIETE VENISTI, ac petitioni meæ respondisti, ago DEO gratias in cuius venisti nomine, ac eas nunc in pace ad ordines tuos, rediturus ad me cum te vocauero nomine tuo, aut per ordinem, aut per officium tuum, quod à Creatore concessum est. Amen.
Dismissal of the spirit.
Note the quote from Ecclesiastes does not occur in the Latin edition, but appears to have been added (along with some minor corrections as well as a few errors) in Agrippa's Opera (1579). Since it can also be found in Sloane ms. 3851 and Marc Haven's French translation, it is evident that those editions drew on the Agrippa edition rather than the original text.
SEPTENA TERTIA [Quarta].
Secretum id dicimus, quod industria
humana sine reuelatione nemo exquisiuerit,
cuius scientia latet in creatura
à Deo occulta, quod tamen permittit
Spiritibus reuelari ad debitum eius rei
vsum: & sunt secreta, vel de rebus diuinis,
vel naturalibus, vel humanis. Exquiras
autem pauca & selectissima,
quibus pluribus commodaueris.
Make a beginning of the nature of the secret, either by a Spirit
in the form of a person, or by vertues separate, either in humane
Organs, or by what manner soever the same may be effected; and
this being known, require of a Spirit which knoweth that art,
that he would briefly declare unto thee whatsoever that secret
is: and pray unto God, that he would inspire thee with his grace,
whereby thou maist bring the secret to the end thou desireth,
for the praise and glory of God, and the profit of thy neighbour.
Initiò constitue de natura illius secreti,
an per spiritus in forma personæ, an
per virtutes separatas, an organis humanis,
aut quomodocunque perfici queat,
nec ne. Hoc depræhenso, require à Spiritu,
qui eam scit artem, vel quicquid
est secreti, vt breuiter tibi illud dictet.
Et ora DEVM, vt tibi suam gratiam
adspiret, quò ad optatum finem secretum
deductas in laudem & honorem
DEI, ac proximi vtilitatem.
1. The first is the curing of all diseases in the space of seven dayes, either by character, or by natural things, or by the superior Spirits with the divine assistance.
2. The second is, to be able to prolong life to whatsoever age we please: I say, a corporal and natural life.
3. The third is, to have the obedience of the creatures in the elements which are in the forms of personal Spirits; also of Pigmies,* Sagani, Nymphes, Dryades, and Spirits of the woods.
[* Spirits of the four elements. Paracels.]
4. The fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to understand the power of every thing, and to what it belongeth.
5. The fifth is, that a man be able to govern himself according to that end for which God hath appointed him.
6. The sixth is, to know God, and Christ, and his holy Spirit: this is the perfection of the Microcosmus.
7. The seventh, to be regenerate, as Henochius the King of the inferiour world.
These seven secrets a man of an honest and constant minde may
learn of the Spirits, without any offence unto God.
Maxima secreta sunt numero septem.
Primum, Est omnium morborum curatio, spatio septem dierum, vel per characteres, vel per naturalia, vel per superiores Spiritus cum diuino auxilio.
Secundum est, vitam posse ad placitum producere ad quamcunque ætatem, vitam inquam corpoream & naturalem. Hanc primi habuêre parentes.
Tertium, Habere obedientiam creaturarum in Elementis, quæ sunt in forma Spirituum personalium: item Pigmeorum, Saganarum, Nympharum, Driadum, Syluaticorum hominum.
Quartum, Posse colloqui cum intelligentiis omnium rerum visibilium, & inuisibilium, ac de quauis re audire, ad quid cui præest, conferat.
Quintum, Seipsum posse gubernare ad finem à Deo sibi præfixum.
Sextum, Nosse Deum & Christum, eiúsue spiritum Sanctum. Hæc est perfectio Microcosmi.
Septimum, Regenerari vt sit Henochii rex inferioris mundi.
Septem hæc secreta sine DEI offensione homo didicerit à Spiritibus, qui fuerit honesti & constantis animi.
1. The first is, the transmutation of Metals, which is vulgarly called Alchymy; which certainly is given to very few, and not but of special grace.
2. The second is, the curing of diseases with Metals, either by the magnetick vertues of precious stones, or by the use of the Philosophers stone, and the like.
3. The third is, to be able to perform Astronomical and Mathematical miracles, such as are Hydraulick-engines, to administer business by the influence of Heaven, and things which are of the like sort.
4. The fourth is, to perform the works of natural Magick, of what sort soever they be.
5. The fifth is, to know all Physical secrets.
6. The sixth is, to know the foundation of all Arts which are exercised with the hands and offices of the body.
7. The seventh is, to know the foundation of all Arts which are
exercised by the angelical nature of man.
1. The first is, to do a thing diligently, and to gather together much money.
2. The second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things.
3. The third is, to excel in military affairs, and happily to achieve to great things, and to be an head of the head of Kings and Princes.
4. To be a good house-keeper both in the Country and City.
5. The fifth is, to be an industrious and fortunate Merchant.
6. To be a Philosopher, Mathematician, and Physician, according to Aristotle, Plato, Ptolomy, Euclides, Hippocrates, and Galen.
7. To be a Divine according to the Bible and Schooles, which all
writers of divinity both old and new have taught.
Secreta minora sunt septem.
1 Rem grauiter facere, & multum pecuniæ corradere.
2 De humili statu ad dignitates & honores ascendere, ac nouam familiam fundare, quæ sit illustris & magnas res gerat.
3 In re militari excellere, & res magnas feliciter gerere, & esse capitis caput: Regum ac principum.
4 Esse bonum patrem familias ruri & in vrbe.
5 Esse mercatorem industrium & fortunatum.
6 Esse Philosophum, Mathematicum, Medicum, Aristotelicum, Platonicum, Ptolæmaicum, Euclideum, Hippocraticum, Galenicum.
7 Esse Theologicum, Biblicum, Scholasticum,
qui omnes scriptores Theologiae,
veteres & nouos didicerit.
We have already declared what a secret is, the kindes and species thereof: it remaineth now to shew how we may attain to know those things which we desire.
The true and onely way to all secrets, is to have recourse unto God the Author of all good; and as Christ teacheth, In the first place seek ye the kingdom of God and his righteousness, and all these things shall be added unto you. [Matt. 6.33]
2. Also see that your hearts be not burthened with surfeting, and drunkenness, and the cares of this life.
3. Also commit your cares unto the Lord, and he will do it.
4. Also I the Lord thy God do teach thee, what things are profitable
for thee, and do guide thee in the way wherein thou walkest. [Is. 48.17]
Dictum est quid sit secretum, quæ genera, quæ species. Nunc restat dicere, quomodo ea quæ desideramus scire, assequamur. Vnica & vera via ad omnia secreta est, vt recurras ad Deum omnis boni authorem, & sicut Christus docet.
Primò quæras regnum Dei & iustitiam eius, & cætera adiicientur vobis.
2 Item, Cauete ne corda vestra grauentur crapula & ebrietate & curis huius vitæ.
3 Item Commendes curas Domino, & ipse faciet.
4 Item, Ego Dominus Deus tuus, docens
te vtilia, gubernans te in via qua
5. And I will give thee understanding, and will teach thee
in the way wherein thou shalt go, and I will guide thee with my
5 Et intellectum tibi dabo, & docebo
te in via quam gradieris, oculo meo te
|[Compare Ps. 31.8.]|
6. Also if you which are evil, know how to give good things
to your children, how much more shall your Father which is in
heaven give his holy Spirit to them that ask him?*
6 Item vos qui mali estis, scitis dare
bona filiis vestris: Quantò magis pater
vester, qui est in cœlis, dabit Spiritum
|[Compare Mat. 7.11.]|
7. If you will do the will of my Father which is in heaven,
ye are truly my disciples, and we will come unto you, and make
our abode with you.*
7 Item, Si volueritis facere voluntatem
patris mei, qui in cœlis est, verè
discipuli mei estis, & veniemus ad vos, &
mansionem apud vos faciemus.
|[Compare John 14.23.]|
If you draw these seven places of Scripture from the letter unto
the Spirit, or into action, thou canst out erre, but shalt attain
to the desired bound; thou shalt not erre from the mark, and God
himself by his holy Spirit will teach thee true and profitable
things: he will give also his ministring Angels unto thee, to
be thy companions, helpers, and teachers of all the secrets of
the world, and he will command every creature to be obedient unto
thee, so that cheerfully rejoycing thou maist say with the Apostles,
That the Spirits are obedient unto thee; so that at length thou
shalt be certain of the greatest thing of all, That thy name is
written in Heaven.
Septem hæc scripturæ loca, si de litera
ad spiritum seu in actum deduxeris
errare non poteris, quin desideratam
metam attingas, à scopo non aberrabis
& ipse DEVS per Spiritum Sanctum
suum te docebit vtilia & vera
dabit etiam tibi ministros angelos suos,
tuos comites, doctores et adiutores, ad omne
secretum mundi. Mandabit et omni
creaturæ, vt tibi obediat, vt lætus &
gaudens dicas cum Apostolis, tibi obedire
Spiritus. Tandem quod maximum
est, certus eris, nomen tuum scriptum
esse in cœlis.
There is another way which is more common, that secrets may be
revealed unto thee also, when thou art unwitting thereof, either
by God, or by Spirits which have secrets in their power; or by
dreams, or by strong imaginations and impressions, or by the constellation
of a nativity by celestial knowledge. After this manner are made
heroick men, such as there are very many, and all learned men
in the world, Plato, Aristotle, Hippocrates, Galen, Euclides,
Archimedes, Hermes Trismegistus the father secrets, with Theophrastus,
Paracelsus; all which men had in themselves all the vertues
of secrets. Hitherto also are referred, Homer, Hesiod, Orpheus,
Pytagoras; but these had not such gifts of secrets as the
former. To this are referred, the Nymphes, and sons of Melusina [Melusine],
and Gods of the Gentiles, Achilles, Æneas, Hercules:
also, Cyrus, Alexander the great, Julius Cæsar,
Lucullus, Sylla. Marius.
Alia via est communior, vt tibi
reuelentur, etiam te inscio, secreta à
Deo vel Spiritibus, qui secretum in sua
potestate habent, vel per Somnia, vel
per fortes imaginationes seu impressiones.
Aut ex natiuitatis constellatione,
per cœlestes intelligentias. Hoc modo
fiunt viri heroici, sicut sunt plerique
omnes docti viri in hoc mundo PLATO,
ARISTOTELES, HIPPOCRATES, Galenus, Euclides, Archimedes,
HERMES TRISMEGISTVS EST SECRETORVM
PATER CVM THEOPHRASTO PARACELSO
& in se omnes vires habent secretorum.
Ad hoc secretum Homerus, Hesiodus,
Orpheus, Pytagoras, referendi
sunt, temetsi [*tametsi] hi nonnihil præcedentis
secreti dona habuêre. Huc referuntur
Nymphidici, sicut Melisinæ filii &
diis geniti Achilles, Æneas, Hercules,
item, Cyrus, Alexander Magnus, Iulii
Cæsar, Lucullus, Sylla, Marius.
It is a canon, That every one know his own Angel. and that he
obey him according to the word of God; and let him beware of the
snares of the evil Angel, lest he be involved in the calamities
of Brute [Brutus] and Marcus Antonius [Mark Antony]. To this refer the
book of Jovianus Pontanus of Fortune, and his Eutichus.
CANON est, vt vnusquisque noscat
suum genium, & vt illi obtemperet
iuxta verbum Dei: ac caueat insidias
mali genii, ne Bruti & M. Antonii
calamitatibus inuoluatur. Huc refer
IOVIANI Pontani librum de fortuna
& suo Euticho.
|Giovanni Pontano (1426-1503)|
The third way is, diligent and hard labor, without which no great thing can be obtained from the divine Deity worthy admiration, as it is said,
TERTIA VIA est improbus labor, quo sine aliquo diuino numine nihil magni aut admiratione dignum aliquis assequitur, sicut dicitur:
Tu nihil invita dices faciésve Minerva.
Tu nihil inuita dices faciésve Minerua.
|[Horace, Ars Poetica 385.]|
We do detest all evil Magicians, who make themselves associates
with the devils with their unlawful superstitions, and do obtain
and effect some things which God permitteth to be done, instead
of the punishment of the devils. So also they do other evil acts,
the devil being the author, as the Scripture testifie of Judas.
To these are referred all idolaters of old, and of our age, and
abusers of Fortune, such as the heathens are full of. And to these
do appertain all Charontick evocation of Spirits the works of
Saul with the woman, and Lucanus prophesie of the
deceased souldier, concerning the event of the Pharsalian war,
and the like.
Detestamur omnes Cacomagos, qui
illicitis superstitionibus se socios dæmoniorum
faciunt, et quædam quæ DEVS
fieri permittet, loco pœnæ à Diabolis
impetrant. Sicut etiam alia fiunt mala
Diabolo authore, veluti de IVDA
testatur scriptura. Huc referuntur
omnes Idolomaniæ veterum & nostræ
ætatis, ac sortium abussus, qualia multa
habuit gentilitas. Huc etiam pertinet
CHARONTICA euocatio manium, veluti SAVLIS
cum MVLIERE OPVS & LVCIANI defuncti militis
euentu pugnæ Parsalicæ, & si quæ sunt
Make a Circle with a center A, which is B. C. D. E. At the East
let there be B.C. a square. At the North, C.D. At the West, D.E.
And at the South, E.D. [*E.B.] Divide the Several quadrants into seven
parts, that there may be in the whole 28 parts: and let them be
again divided into four parts, that there may be 112 parts of
the Circle: and so many are the true secrets to be revealed. And
this Circle in this manner divided, is the seal of the secrets
of the world, which they draw from the onely center A, that is,
from the invisible God, unto the whole creature. The Prince of
the Oriental secrets is resident in the middle, and hath three
Nobles on either side, every one whereof hath four under him,
and the Prince himself hath four appertaining unto him. And in
this manner the other Princes and Nobles have their quadrants
of secrets, with their four secrets.
* Note the typographical error in Turner's edition makes the description incomprehensible. Sl. 3851 correctly reads "E.B. in the South." It also gives the diagram shown here, which does not occur in either Turner or the 1575 edition.
But the Oriental [Eastern] secret is
the study of all wisdom; The West, of strength; The South, of
tillage; The North, of more rigid life. So that the Eastern secrets
are commended to be the best; the Meridian [Southern] to be mean; and the
West** and North to be lesser.
est omnis Sapientiæ studium. OCCASVS
roboris, MERIDIEI culturæ,
vitæ. Orienti igitur MAXIMA commendata
sunt SECRETA Meridiei
MEDIOCRIA. Occasui & Septentrioni
* Sl. 3851 reads: But the Study of all wisdome is in the East.
The West is for force and strength.
The South is for Culture and Husbardry [sic].
The North for a Rigged and hard life.
** Turner mistakenly reads "East."
The use of this seal of secrets is,
that thereby thou maist know whence the Spirits or Angels are
produced,* which may teach the secrets delivered unto them from
God. But they have names taken from their offices and powers,
according to the gift which God hath severally distributed to
every one of them. One hath the power of the sword; another, of
the pestilence; and another, of inflicting famine upon the people,
as it is ordained by God. Some are destroyers of Cities, as those
two were, who were sent to overthrow Sodom and Gomorrha,
and the places adjacent, examples whereof the holy Scripture witnesseth.
Some are the watch-men over Kingdoms; others the keepers of private
persons; and from thence, anyone may easily form their names in
his own language: so that he which will, may ask a physical Angel,
mathematical, or philosophical, or an Angel of civil wisdom, or
of supernatural or natural wisdom, or for any thing whatsoever;
and let him ask seriously, with a great desire of his minde, and
with faith and constancy and without doubt, that which he asketh
he shall receive from the Father and God of all Spirits. This
faith surmounteth all seals, and bringeth them into subjection
to the will of man. The Characteristical maner of calling Angels
succeedeth this faith, which dependeth onely on divine revelation;
But without the said faith preceding it, it lieth in obscurity.
Nevertheless, if any one will use them for a memorial, and not
otherwise, and as a thing simply created by God to his purpose,
to which such a spiritual power or essence is bound; he may
them without any offence unto God. But let him beware, lest that
he fall into idolatry, and the snares of the devil, who with his
cunning sorceries, easily deceiveth the unwary. And he is not
taken but onely by the finger of God, and is appointed to the
service of man; so that they unwillingly serve the godly; but
not without temptations and tribulations, because the commandment
hath it, That he shall bruise the heel of Christ, the seed of
the woman. We are therefore to exercise our selves about spiritual
things, with fear and trembling, and with great reverence towards
God, and to be conversant in spiritual essences with gravity and
justice. And he which medleth with such things, let him beware
of all levity, pride, covetousness, vanity, envy and ungodliness,
unless he wil miserably perish.
secretorum sigilli est, vt scias vnde producantur
Spiritus seu Angeli, qui secreta
sibi à Deo tradita doceant. Nomina
autem habent desumpta ab officiis &
virtutibus, prout Deus unicuique suum
munus distribuit. Alius habet potestatem
gladii, alius pestis, alius famis infligendæ
populis, prout à Deo ordinatum
fuerit. Alii sunt euersores vrbium, sicut
illi duo, qui missi erant ad euertendum
Sodomam & Gomorrham, ac vicina
loca: quemadmodum horum exempla
testatur Scriptura sacra. Alii sunt
vigiles regnorum, alii custodes priuatorum,
proinde unusquisque sibi facile eorum
in sua lingua. Ita qui voluerit petat
Angelum Medicum aut Philosophicum,
aut Mathematicum, aut Angelum
prudentiæ ciuilis, Sapientiæ supernaturalis,
vel naturalis, aut qualemcunque
& PETAT SERIO, maximo
animi motu, FIDE et CONSTANTIA,
ac sine dubio quod petet, accipiet
à Patre omnium Spirituum Deo. Hæc
FIDES superat omnia sigilla, & subiicit
illos voluntati hominis. Huic FIDEI
euocandi Angelos ratio, quæ
sola ex reuelatione diuina dependet: sed
sine fide tamen prædicta, eaque pracedente [*præcedente]
iacet in obscuro. Si quis tamen iis non
aliter atque memoriali uti voluerit, &
veluti simplici aliquo à Deo ad hoc creato,
cui talis virtus seu Spiritualis essentia
alligata sit: poterit sine Dei offensa
iis uti. Sed caueat, ne in Idololatriam
cadat ac Diaboli laqueos, qui suæ venationi
intentus facilè INCAVTOS
decipit. Et ipse non nisi solo
digito Dei capitur, ac seruituti hominis
addicitur, vt pio etiam inuiti seruiant.
Verum non sine TENTATIONIBVS
& tribulationibus, si quidem
mandatum habet, vt insidietur
calcanei CHRISTI ser semini mulieris.
CVM METV igitur &
tremore versandum in Pneumatica, ac
summa erga Deum reuerentia, & cum
GRAVITATE & IVSTITIA
cum spiritualibus essentiis CONVERSANDVM.
Ac ab omni leuitate,
superbia, auaricia, vanitate, inuidia,
impietate sibi caueat, qui
talia tractat, nisi miserabiliter perire
* Produced: i.e. revealed.
Because all good is from God, who is
onely good, those things which we would obtain of him, we ought
to seek them by prayer in Spirit and Truth, and a simple heart.
The conclusion of the secret of secrets is, That every one exercise
himself in prayer, for those things which he desires, and he shall
not suffer a repulse. Let not any one despise prayer; for by whom
God is prayed unto, to him he both can and will give. Now let
us acknowledge him the Author, from whom let us humbly seek for
our desires. A merciful & good Father, loveth the sons of
desires, as Daniel; and sooner heareth us, then we are
able to overcome the hardness of our hearts to pray. But he will
not that we give holy things to dogs, nor despise and condemn
the gifts of his treasury. Therefore diligently and often read
over and over the first Septenary of secrets, and guide and direct
thy life and all thy thoughts according to those precepts; and
all things shall yield to the desires of thy minde in the Lord,
to whom thou trustest.
Quia omne bonum à Deo, solo bono,
à quo quæ volumus impetrare, oportet
in Spiritu & veritate ac simplici corde
orando. CONCLVSIO secreti secretorum
est, vt se quisque excitet ad orandum
pro eo, quod quis desiderat, & non
patietur repulsam. Non despiciat aliquis
orationem suam: nam à quo petitur
DEVS, & largiri potest, & largiri
vult, modò agnoscamus authorem, à
quo suppliciter petamus desideria nostra.
Clemens & bonus Pater amat filios
desideriorum, sicut Danielem, & citius
exaudit, quàm nos euincere possimus
duriciem cordis nostri ad orandum.
Sed non vult, vt demus Sanctum canibus,
non vult esse despectum & contemptum
clenidiorum [A: cleinodiorum] thesauri sui. Ergo diligenter
et sæpe legas ac relegas primam
septenam secretorum. Ac vitam omnesque
cogitationes tuas instituas ac dirigas ad
eas præceptiones, et omnia tibi ex animi
tui sententia cedent in domino, cui confidis.
They which desire riches, glory of this
world, Magistracy, honours, dignities, tyrannies, (and that magically)
if they endeavour diligently after them, they shall obtain them,
every one according to his destiny, industry, and magical Sciences,
as the History of Melesina [Melusine] witnesseth, and the Magicians
thereof, who ordained, That none of the Italian nation should
for ever obtain the Rule or Kingdom of Naples; and brought it
to pass, that he who reigned in his age, to be thrown down from
his seat: so great is the power of the guardian or tutelar Angels
of Kingdoms of the world.
QVI diuitias, splendorem huius vitæ,
Magistratus, honores, dignitates,
Tyrannides appetunt (idque Magicè)
SI ANNITANTVR sedulò, assequentur
eos. Vnusquisque pro suo fato
& industria, ac scientia Magica. Sicut
MELESINÆ historia testatur.
ET illius Magi, qui constituit, vt nullus
natione Italus in æternum Neapoli
Tyrannidem seu regnum obtineret:
ac effecit, vt ille qui ipsius ætate regnabat,
de sede deturbaretur. Vsque adeò est
magna potestas vigilum seu tutelarium
Angelorum regnorum mundi.
Call the Prince of the Kingdom, and lay a command upon
him, and command what thou wilt, and it shall be done, if that
Prince be not again absolved from his obedience by a succeeding
Magician. Therefore the Kingdom of Naples may be again
restored to the Italians, if any Magician shall call him who instituted
this order, and compel him to recal his deed; he may be compelled also,
to restore the secret powers taken from the treasury
of Magick; A Book, a Gemme, and magical Horn,
which being had, any one may easily, if he will, make himself
the Monarch of the world. But Judæus chused rather
to live among Gods, until the judgement, before the transitory good
of this world; and his heart is so blinde, that he understandeth
nothing of the God of heaven and earth, or thinketh
more, but enjoyeth the delights of things immortal, to
his own eternal destruction. And he may be easier called
up, then the Angel of Plotinus in the Temple of Isis.
PRINCIPEM REGNI euocato,
& ius in eum impetrato, &
commenda quod volueris, & erit, quousque
ille princeps rursus non fuerit absolutus
ab obedientia per Magum succedentem.
Proinde rursus Neapoli regnum
posset restitui Italis, si quis Magus
euocaret illum, qui hunc ordinem
instituit, & eum adigeret ad recantandum
suum factum. Cogeretur etiam
restituere cleinodia ex Magico Thesauro
ablata, LIBRVM, GEMMAM,
et CORNV MAGICVM
quib. habitis facilè si quis vellet se mundi
monarcham instituerit. Sed ille IVDÆVS elegit viuere inter Deos vsque
ad iudicium præ huius mundi transitoriis
bonis: estque cor eius excœcatum, quod
de Deo Cœli & terræ nihil intelligit,
aut cogitat amplius, sed immortalium
deliciis fruitur in æternam suam perniciem.
Et facilius euocaretur quam PLOTINI
GENIVS in Isidis Templo.
In like manner also, the Romans were taught by the Sibyls
books; and by that means made themselves the Lords of
the world, as Histories witness. But the Lords of the Prince
of a Kingdom do bestow the lesser Magistracies. He therefore
that desireth to have a lesser office, or dignity, let him
magically call a Noble of the Prince, and his desire shall be
Similiter & Romani ex Sibillinis libris
edocti, simili ratione se mundi dominos
instituerunt, sicut testantur hystoriæ,
Sed MINORES MAGISTRATVS
regni Satrapæ. Qui igitur Minori officio
seu dignitati inhiet, Magicè Satrapam
Principis euocet, & erit voti
But he who coveteth contemptible dignities, as riches alone,
let him call the Prince of riches, or one of his Lords,
and he shall obtain his desire in that kinde, whereby he
would grow rich, either in earthly goods, or merchandize,
or with the gifts of Princes, or by the study of Metals, or Chymistry:
as he produceth any president of growing rich by
these means, he shall obtain his desire therein.
At qui spretis dignitatibus, solis inhiat
diuitiis, euocet Diuitiarum Principem,
vel unum de suis Satrapis, & voti
fiet compos, in eo genere, quo voluerit
ditescere, vel bonis terrestribus, vel mercatura,
vel donis principum, vel studio
Metallico, vel Chimicè, prout aliquem
his ditescendi modis præsidem produxerit,
& ius in illum obtinuerit.
All manner of evocation is of the same kinde and form,
and this way was familiar of old time to the Sibyls and chief
Priests. This in our time, through ignorance and impiety, is
totally lost; and that which remaineth, is depraved with infinite
lyes and superstitions.
Omnis euocatio est unius generis &
formæ, fuitque olim Sybillis & summis
sacerdotibus familiaris hæc ratio. Hoc
nostro tempore per inscitiam & impietatem
est in vniuersum amissa: quod etiam
restat, est deprauatum superstitionibus
& mendaciis infinitis.
The humane understanding is the onely effecter of all
wonderful works, so that it be joyned to any Spirit; and
being joyned, she produceth what she will. Therefore we
are carefully to proceed in Magick, lest that Syrens and other
monsters deceive us, which likewise do desire the society of
the humane soul. Let the Magician carefully hide himself
alwaies under the wings of the most High, lest he offer
himself to be devoured of the roaring Lion; for they who
desire earthly things, do very hardly escape the snares of the
MENS HVMANA est SOLA
mirificorum operum effectrix, adeò
ut se iunxerit cui spiritui voluerit.
Coniuncta producit quæ vult: ideò
CAVTE in MAGICIS procedendum,
ne decipiant Syrenes & Monstra,
quæ similiter MENTIS HVMANÆ
societatem appetunt. Semper
igitur lateat sub ALIS ALTISSIMI,
ne se Leoni rugienti deuorandum
offerat. Qui namque mundana
appetunt, difficulter Sathanæ
And let all lots have their place decently: Order, Reason
and Means, are the three things which do easily render all
learning aswell of the visible as invisible creatures. This is
the course of Order, That some creatures are creatures of
the light; others, of darkness: these are subject to vanity, because
they run headlong into darkness, and inthral themselves
in eternal punishments for their rebellion. Their
Kingdom is partly very beautiful in transitory and corruptible
things on the one part, because it cannot consist without
some vertue and great gifts of God; and partly most
filthy and horrid to be spoken of, because it aboundeth with
all wickedness and sin, idolatry, contempt of God, blasphemies
against the true God and his works, worshippers of
devils, disobedience towards Magistrates, seditions, homicides,
robberies, tyranny, adulteries, wicked lusts, rapes,
thefts, lyes, perjuries, pride, and a covetous desire of rule;
in this mixture consisteth the kingdom of darkness: but the
creatures of the light are filled with eternal truth, and with
the grace of God, and are Lords of the whole world, and
do reign over the Lords of darkness, as the members of
Christ. Between these and the other, there is a continual
war, until God shall put an end to their strife, by his last
Habent & singula suum locum sortita
decenter, ORDO, RATIO, MODVS,
sunt, quæ facilia reddunt
omnes doctrinas tam visibilium quàm
inuisibilium creaturarum. ORDINIS,
hæc est ratio, quò aliæ sunt creaturæ
Lucis, aliæ Tenebrarum. Hæ sunt
vanitati subiectæ, quia se in tenebras
præcipitarunt & manciparunt æternis
pœnis, rebellionis gratia. Horum regnum
est partim pulcherrimum in rebus
transitoriis & caducis: una ex parte:
quia non posset consistere sine aliqua virtute
et maximis quibusdam Dei donis:
partim verò fœdissimum & horrendum
dictu, quod inundat omnibus flagitiis et
peccatis, Idololatria, contemptu Dei, blasphemiis
veri Dei & operum eius: cultu
dæmoniorum, inobedientia erga magistratum,
seditionibus, homicidiis, latrociniis,
tyrannide, adulteriis, nefandis
libidinibus, rapinis, furtis, mendaciis, periuriis,
cupiditate dominandi. In hac mixtura
consistit tenebrarum regnum. At
lucis creaturæ, veritate æterna ac gratia
Dei, & sunt Domini totius mundi,
etiam tenebrarum dominis imperant tanquam
Christi membra. Inter has & illas
est æternum bellum, quoad Deus litem
hanc dirimat suo ultimo iudicio.
Therefore Magick is twofold in its first division; the one is of God, which he bestoweth on the creatures of light; the other also is of God, 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, as when the Princes of darkness are compelled to do good unto the creatures, God enforcing them; the other is for an evil end, when God permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out into destruction.
The second division of Magick is, that it bringeth to pass some works with visible instruments, through visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth other things, aswel with mixed means, as instruments and effects.
The third division is, There are some things which are brought to pass by invocation of God alone: this is partly Prophetical, and Philosophical; and partly, as it were Theophrastical.
Other things there are, which by reason of the ignorance of the true God, are done with the Princes of Spirits, that his desires may be fulfilled; such is the work of the Mercurialists.
The fourth division is, That some exercise their Magick with the good Angels in stead of God, as it were descending down from the most high God: such was the Magick of Baalim.
Another Magick is, that which exerciseth their actions with the chief of the evil Spirits; such were they who wrought by the minor Gods of the heathens.
The fifth division is, That some do act with Spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices.
The sixth division is, That some work by immortal creatures, others by mortal Creatures, as Nymphs, Satyrs, and such-like inhabitants of other elements, Pigmies, &c.
The seventh division is, That the Spirits do serve some of their own accord, without art; others they will scarce attend, being called by art.
Among these species of Magick, that is the most excellent
of all, which dependeth upon God alone. The second,
Them whom the Spirits do serve faithfully of their own accord.
The third is, that which is the property of Christians,
which dependeth on the power of Christ which he hath in
heaven and earth.
DVPLEX igitur est MAGIA sua prima diuisione. Alia est DEI, quam donat Creaturis Lucis. Alia est similliter DEI, sed donum creaturarum tenebrarum: eaque duplex, ad finem BONVM alia, vt cum Tenebrarum principes coguntur Creaturæ benefacere Deo eos cogente. ALIA ad finem MALVM, cum Deus ad punieudum [*puniendum] malos permittit tales Magicè decipi ad perniciem, vel etiam mandat tales in pernitiem detrudi.
SECVNDA DIVISIO MAGIÆ est, quòd alia opera perficit instrumentis visibilibus per visibilia.
Alia instrumentis inuisibilibus per inuisibilia. Alia commixtis tam modis quàm instrumentis & effectibus.
TERTIA DIVISIO est. Alia est quæ solius Dei inuocatione perficitur. Hæc est partim Prophetica & Philosophica, partim sicut THEOPHRASTICA.
QVARTA diuisio est, quòd alia à summo Deo descendendo cum bonis Angelis loco DEI suam MAGIAM exercet: talis erat BAALIM MAGIA.
ALIA quæ cum satrapis malorum Spirituum suas exercet actiones: tales fuêre qui per minores gentium Deos operabantur.
QVINTA Diuisio est. Alii cum spiritibus apertè & coram facie ad faciem agunt, quod paucis datur. Alii per somnia aut alia signa agunt: qualia veteres ex auguriis & hostiis captabant.
SEPTIMA DIVISIO EST, quòd aliis ultrò spiritus inseruiunt sine arte, aliis vix per artem euocati inseruiunt.
Inter has Magiæ species omnium
præstantissima est, quæ à solo Deo dependet.
SECVNDA, Cui ultrò spiritus
fideliter seruiunt. TERTIA,
quæ propria est CHRISTIANORVM,
quæ à CHRISTI potestate,
quam habet in cœlo & in terra, dependet.
The first is, to meditate day and night how to attain to the true knowledge of God, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of God do shew forth.
Secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse.
Thirdly, That he learn by the immortal part of himself, to worship, love and fear the eternal God, and to adore him in Spirit and Truth; and with his mortal part, to do those things which he knoweth to be acceptable to God, and profitable to his neighbours.
These are the three first and chiefest precepts of Magick, wherewith let every one prepare himself that covets to obtain true Magick or divine wisdom, that he may be accounted worthy thereof, and one to whom the Angelical creatures willingly do service, not occultly onely, but also manifestly, and as it were face to face.
Fourthly, Whereas every man is to be vigilant to see to
what kinde life he shall be called from his mothers wombe,
that every one may know whether he be born to Magick,
and to what species thereof, which every one may perceive
easily that readeth these things, and by experience may
have success therein; for such things and such gifts are not
given but onely to the low and humble.
In the fifth place we are to take care, that we understand
when the Spirits are assisting us, in undertaking the
greatest business; and he that understands this, it is manifest,
that he shall be made a Magician of the ordination of
God; that is, such a person who useth the ministery of the
Spirits to bring excellent things to pass. Here, as for the most
part, they sin, either through negligence, ignorance, or contempt,
or by too much superstition; they offend also by
ingratitude towards God, whereby many famous men have afterwards
drawn upon themselves destruction: they sin also by
rashness and obstinacy; and also when they do
not use their gifts for that honor of God which is required,
and do prefer
num circa se manifestè assistentes sentiat
Spiritus in maximis negotiis suscipiendis:
Quòd si tales senserit, manifestum
quòd ex Dei ordinatione fiet MAGVS
hoc est talis persona, quæ ministerio spirituum
utatur ad præclaras res efficiendas.
Hîc vt plurimum peccatur, vel
negligentia, vel inscitia, vel contemptu,
vel etiam nimia superstitione: peccatur
etiam ingratitudine erga Deum,
qua clarissimi plerique viri, sibi postea
exitium attraxerunt: peccatur & temeritate
ac peruicacia: Ac tandem etiam
quando dona Dei non EO in
HONORE habentur, quo requiritur,
& parerga ergis præferuntur.
|* I.e. parergon or supplemental works. Note the Latin text does not use Greek letters here. Sl. 3851 omitted the phrase entirely: "Fiftly he must note whether he can perceive the spirits assisting him manifestly in the greatest business that are to be undertaken. Because if he shall find them to be such assistants. It is manifest he is made a Magician by the ordinance of God, that is, such a person which useth the minisery [sic] of the spirits unto the effecting of excellent things. But heare he may sinne, either by negligence or by ignorance, or by contempt, or also by to much supersticion. Also he may sinne by unthankfullnes towards God wherby many excellent men have drawne uppon themselves destruction. And he may sinne by rashnes and stubbornes. And lastly he may sinne when the gifts of God are not had in that honour and esteeme as is required and as they ought to be."|
Sixthly, The Magitian [sic] hath need of faith and taciturnity, especially, that he disclose no secret which the Spirit hath forbid him, as he commanded Daniel to seal some things, that is, not to declare them in publick; so as it was not lawful for Paul to speak openly of all things which he saw in a vision. No man will believe how much is contained in this one precept.
Seventhly, In him that would be a Magician, there is required
the greatest justice, that he undertake nothing that is
ungodly, wicked or unjust, nor to let it once come in his
minde; and so he shall be divinely defended from all evil.
SEXTO, FIDE ET TACITVRNITATE opus est futuro mago, maximè vt nihil proferat secretorum, quæ à spiritu sibi interdicuntur, sicut DANIELI mandatur. Sigillanda quædam, hoc est non proferenda in publicum. Sic neque PAVLO liberum erat quæ viderat in reuelatione vt propalaret.
Nemo crediderit quantum in hoc unico præcepto situm sit.
When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense, then let him govern himself according to these seven subsequent laws, to accomplish his Magical end.
The first Law is this, That he know that such a Spirit is ordained unto him from God; and let him meditate that God is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule prescribed in the word of God.
Secondly, Alwaies pray with David, Take not thy holy Spirit from me; and strengthen me with thy free Spirit; [Ps50.13, 14] and lead us not into temptation, but deliver us from evil [Mat.6.13]: I beseech thee, O heavenly Father, do not give power to any lying Spirit, as thou didst over Ahab that he perished; but keep me in thy truth. Amen.
Thirdly, Let him accustome himself to try the Spirits, as the Scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is repugnant to the divine power.
The fourth is, To be remote and cleer from all manner of superstition; for this is superstition, to attribute divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to worship God with some kinde of worship which he hath not commanded: such are the Magical ceremonies of Satan, whereby he impudently offereth himself to be worshipped as God.
The fifth thing to be eschewed, is all worship of Idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the Creator, or by the order of Nature: which things many false and wicked Magitians faign.
Sixthly, All the deceitful imitations and affections of the devil are also to be avoided, whereby he imitateth the power of the creation, and of the Creator, that he may so produce things with a word, that they may not be what they are. Which belongeth onely to the Omnipotency of God, and is not communicable to the creature.
Seventhly, Let us cleave fast to the gifts of God, and
of his holy Spirit, that we may know them, and diligently
embrace them with our whole heart, and all our strength.
CVM circa se senserit aliquid incorporeum agens, vel exteriori aliquo sensu, vel interiori: se deinde secundum septem subsequentes leges gubernet ad magicum consequendum finem.
PRIMA hæc lex esto, vt sciat à Deo ordinatum sibi talem spiritum, ac cogitet se habere inspectorem suarum actionum & cogitationum omnium. Ideò omnem vitam suam ad ordinem præscriptum in verbo DEI dirigat.
SECVNDO semper cum Dauide oret: Spiritum sanctum tuum ne auferas à me, & Spiritu principali confirma me. Et ne nos inducas in tentationem, sed libera nos à malo. Ne des quæso Pater Cœlestis potestatem Spiritui mendaci, quemadmodum dedisti super ACHAB, vt periret, sed custodi me in veritate tua, AMEN.
TERTIO assuefaciat se ad probandos Spiritus, sicut Scriptura monet: nam de spinis non leguntur vuæ. Omnia probemus quod bonum & laudabile est apprehendamus, quod repugnat voluntati diuinæ fugiamus.
QVARTVM est, vt simus remotissimi ab omni superstitione. Est autem SVPERSTITIO hoc in loco tribuere diuinitate rebus, in quibus nihil est diuini: aut etiam electitio à nobis culti sine mandato DEI velle Deum colere: Quales sunt omnes Ceremoniæ Magicæ Sathanicæ, qui impudenter se tanquam Deum coli vult.
QVINTO fugienda est latria Idolorum, quæ suo proprio motu potentiam diuinam alligat Idolis aut aliis rebus, ubi non sunt à Creatore vel naturæ ordine positæ, qualia multa Cacomagi effingunt.
SEXTO fugienda etiam insidiosa Diaboli Cacozylia qua imitatur Creationis & creatoris potentiam, vt verbo res producat, quæ non sunt vt sint, quod est solummodo Omnipotentis Dei, & creaturæ incommunicabile.
donis DEI & sancti Spiritus, vt et
diligenter cognoscamus & excolamus
toto pectore, & omnibus
We come now to the nine last Aphorismes of this whole Tome; wherewith we will, the divine mercy assisting us, conclude this whole Magical Isagoge.
Therefore in the first place it is to be observed, what we understand by Magitian in this work.
Him then we count to be a Magitian, to whom by the
grace of God the spiritual essences do serve to manifest the
knowledge of the whole universe, & of the secrets of Nature
contained therein, whether they are visible or invisible. This
description of a Magitian plainly appeareth, and is universal.
Accedimus ad nouem huius Tomi ultimos Aphorismos, quibus totam Isagogicam Magiam concludemus Diuina adiuuante Clementia.
EST igitur ante omnia obseruandum quid per Magum in hoc opere intelligamus.
Volumus autem eum esse Magum,
cui ex Dei gratia manifestæ spirituales
essentiæ seruiunt ad cognitionem totius
universi & naturarum in his contentis,
siue visibiles illæ sint, siue inuisibiles.
Hæc descriptio Magi latè patet, estque
An evil Magician is he, whom by the divine permission the evil Spirits do serve, to his temporal and eternal destruction and perdition to deceive men, and draw them away from God; such was Simon Magus, of whom mention is made in the Acts of the Apostles, and in Clemens; whom Saint Peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a God, to be raised up into the air by the unclean Spirits.
Unto this order are also to be referred all those who are
noted in the Twelve Tables of the Law;* and are set forth with
their evil deeds.
CACOMAGVS est, Cui ex diuina permissione mali spiritus seruiunt ad temporalem & æternam pernitiem: ad dementandos homines, & auertendos à DEO. Talis fuit SIMON Magus: cuius mentio fit in Actis Apostolorum, & in CLEMENTE, quem Diuus PETRVS iussit deturbari in terram, cùm se tanquam Deum ab immundis spiritibus iuberet in aerem eleuari.
In hunc ordinem referendi etiam omnes, qui in legibus XII. Tabularum notantur, & suis malefactis seu maleficiis innotescunt.
|* This passage refers to the Roman law text Duodecim tabularum leges (451 BC), which describes various criminal uses of magic, including detecting a thief by means of scrying (Table 2, law 7), interfering with crops (Table 7, law 3), and anyone who "annoys another by means of magic incantations or diabolical arts, and renders him inactive, or ill; or who prepares or administers poison to him" (Table 7, law 14). (Tr. Samuel P. Scott The Civil Law, I, Cincinnati, 1932.) Turner silently "corrects" this to "the two tables of the law."|
The subdivisions and species of both kindes of Magick, we
will note in the Tomes following. In this place it shall suffice,
that we distinguish the Sciences, which is good, and
which is evil: Whereas man sought to obtain them both at
first, to his own ruine and destruction, as Moses and Hermes
autem subdiuisiones & species
in sequentibus Tomis notabimus.
Hoc loco suffecerit, quòd scientiam BONI
& MALI distinximus. Cum utriusque
primus HOMO possessionem
in sui perniciem appetiuerit. Veluti
MOISES & HERMES demonstrant.
Secondly, we are to know, That a Magitian is a person predestinated to this work from his mothers wombe; neither let him assume any such great things to himself, unless he be called divinely by grace hereunto, for some good end; to a bad end is, that the Scripture might be fulfilled, It must be that offences will come; but wo be to that man through whom they come. Therefore, as we have before oftentimes admonished, With fear and trembling we must live in this world.
Notwithstanding I will not deny, but that some men
may with study and diligence obtain some species of
both kindes of Magick if it may be admitted. But he
shall never aspire to the highest kindes thereof; yet if he
covet to assail them, he shall doubtless offend both in soul
and body. Such are they, who by the operations of false
Magicians, are sometimes carried to Mount Horeb, or in some
wilderness, or desarts [deserts]; or they are maimed in some member,
or are simply torn in pieces, or are deprived of their understanding;
even as many such things happen by the use thereof,
where men are forsaken by God, and delivered to the power
Sciendum secundò, quòd Magus est persona ex utero matris ad hoc genus operis PRÆDESTINATA, neque sibi quicquam aliquis de tantis rebus sumpserit, nisi ad hoc VOCATVS fuerit diuinitùs ad bonum finem ex GRATIA, ad malum finem, vt compleatur scriptura. Oportet scandala fieri, sed væ illi homini per quem. Proinde sicut et suprà aliquoties monuimus cum metu et tremore in hoc viuendum mundo.
NON negauerim tamen, aliquas utriusque
Magiæ species, studio & diligentia
aliquem assequi posse, si amittatur.
Sed ad illa summa genera ne aspirauerit
unquam. Imò si illa appetet, violabitur
corpore & anima sine dubio.
Tales sunt, qui ex operationibus Cacomagicis
ad montem OREB aut solitudines
quascunque transferuntur, aut
mutilantur aliquo, aut disccrpuntur [sic]
simpliciter: aut tandem priuantur
mente, quemadmodum multis talia, usu
veniunt, ubi à Deo deserti traduntur
The passage from the common life of man unto a Magical life, is no other but a sleep, from that life; and an awaking to this life; for those things which happen to ignorant and unwise men in their common life, the same things happen to the willing and knowing Magitian.
The Magitian understandeth when the minde doth meditate of himself; he deliberateth, reasoneth, constituteth and determineth what is to be done; he observeth when his cogititions do proceed from a divine separate essence, and he proveth of what order that divine separate essence is.
But the man that is ignorant of Magick, is carried to
and fro, as it were in war with his affections; he knoweth
not when they issue out of his own minde, or are impressed
by the assisting essence; and he knoweth not how to
overthrow the counsels of his enemies by the word of God,
or to keep himself from the snares and deceits of the
Transitus de communi hominum vita, ad vitam magicam, non est alius nisi de eadem vita dormientem ad eandem vitam vigilantem. Quæ enim in communi vita hominibus accidunt ignorantibus & nescientibus, ea Magis accidunt scientibus & volentibus.
MAGVS intelligit quando animus eius à seipso cogitat, deliberat, ratiocinatur, constituit, definit aliquid faciendum: obseruat quando suæ cogitationes ab assistente separata essentia proficiscuntur, & probat de quo ordine illa assistens separata essentia sit.
Ad homo Magiæ imperitus tanquam
bellua affectibus sursum & deorsum
fertur, cùm à suo animo emanantibus,
tum impressis ab essentiis assistentibus:
ac nescit per verbum Dei inimicorum
consilia euertere, seque ab insidiis tentatoris
The greatest precept of Magic is, to know what every
man ought to receive for his use from the assisting Spirit, and
what to refuse: which he may learn of the Psalmist, saying,
Wherewith shall a yong man cleanse his way? in keeping thy word,
Oh Lord. To keep the word of God, so that the evil one
snatch it not out of the heart, is the chiefest precept of wisdom.
It is lawful to admit of, and exercise other suggestions
which are not contrary to the glory of God, and charity
towards our neighbours, 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; Martha, Martha, thou art
troubled about many things; but Mary hath chosen the better
part, which shall not be taken from her. Therefore let us alwaies
have regard unto the saying of Christ, Seek ye first the kingdom
of God and his righteousness, and all these things shall be added
unto you. All other things, that is, all things which are due
to the mortal Microcosme, as food, raiment, and the necessary
arts of this life.
Summam Magiæ præceptum est
scire, quid quisque ad usum suum accipere
debeat ab assistente spiritu, quid
respuere: quod à Psalmista discet dicente.
In quo corriget adolescens viam suam?
in custodiendo sermones tuos Domine.
Custodire verbum Dei, ne illud malus
rapiat de corde, summum est sapientiæ
præceptum, reliquas suggestiones, quæ
non sunt contra gloriam Dei, & charitatem
erga proximum, admittere &
excipere licet, non interrogando à quali
spiritu talis suggestio proficiscatur.
Cauendum tamen ne nimium circa
non necessaria occupemur iuxta Christi
admonitionem, Martha Martha,
tu es sollicita circa plurima. Maria optimam
partem elegit, quæ non auseretur
ab ea. Ita semper intuendum
Christi dictum. Principiò quærite regnum
Dei & iustitiam eius, & cætera
adiicientur vobis. Cætera, hoc est omnia
quæ mortali Microcosmi parti
debentur, victus, amictus, artes vitæ
Psalm 118.9: in quo corriget adulescentior viam suam in custodiendo sermones tuos.
Luke 10.41-42: Martha Martha sollicita es et turbaris erga plurima (42) porro unum est necessarium Maria optimam partem elegit quae non auferetur ab ea.
Matt. 6.33: quaerite autem primum regnum et iustitiam eius et omnia haec adicientur vobis.
There is nothing so much becometh a man, as constancy
in his words and deeds, and when the like rejoyceth in his
like; there are none more happy then such, because the holy
Angels are conversant about such, and possess the custody of
them: on the contrary, men that are unconstant are lighter
then nothing, and rotten leaves. We chuse the 46 Aphorisme
from these. Even as every one governeth himself,
so he allureth unto himself Spirits of his nature and condition;
but one very truely adviseth, that no man should
carry himself beyond his own calling, lest that he draw unto
himself some malignant Spirit from the uttermost parts of
the earth, by whom either he shall be infatuated and deceived,
or brought to final destruction. This precept appeareth
most plainly: for Midas, when he would convert
all things into gold, drew up such a Spirit unto himself, which
was able to perform this; and being deceived by him, he
had been brought to death by famine, if his foolishness had
not been corrected by the mercy of God. The same thing
happened to a certain woman about Franckford at Odera, in
our times, who would scrape together & devour mony of any
thing. Would that men would diligently weigh this precept,
and not account the Histories of Midas, and the like, for fables;
they would be much more diligent in moderating their
thoughts and affections, neither would they be so perpetually
vexed with the Spirits of the golden mountains of Utopia.
Therefore we ought most diligently to observe, that
such presumptions should be cast out of the minde, by the
word, while they are new; neither let them have any habit
in the idle minde, that is empty of the divine word.
He that is faithfully conversant in his vocation, shall have
also the Spirits constant companions of his desires, who will
successively supply him in all things. But if he have any
knowledge in Magick, they will not be unwilling to shew him, and
familiarly to converse with him, and to serve him in those several
ministeries, unto which they are addicted; the good Spirits
in good things, unto salvation; the evil Spirits in every
evil thing, to destruction. Examples are not wanting in the
Histories of the whole World; and do daily happen in the
world. Theodosius before the victory of Arbogastus, is an
example of the good; Brute [Brutus] before he was slain, was an
example of the evil Spirits, when he was persecuted of the
Spirit of Cæsar, and exposed to punishment, that he slew
himself, who had slain his own Father, and the Father of his
In vocatione sua, qui fideliter versabatur,
habebit etiam constantes eius
studii socios Spiritus, qui ei omnes suppeditabunt
successus. Quòd si etiam
Magiæ aliquam notitiam habuerit, non
grauabuntur se illi ostendere, a familiariter
cum ipso colloqui, & in diuersis
ministeriis iisdem, quibus addicti
sunt: inseruire, in bonis, boni ad salutem:
in malis, mali ad omne malum &
perniciem. Non desunt exempla in
historiis totius mundi, & quæ indies
in mundo accidunt. In bonis exemplo
est Theodosius ante victoriam de Arbogasto.
In malis Brutus antequam occumberet
cùm à Cæsaris genio persequeretur,
ac deposceretur ad pœnam, vt
seipsum iugularet, qui Patrem Patriæ
& suum patrem iugulauerat.
|[Arbogast: Roman general (d. 394) assisted the Easern ruler Theodosius against the Goths in 380.]|
All Magick is a revelation of Spirits of that kinde, of
which sort the Magick is; so that the nine Muses are called,
in Hesiod, the ninth Magick, as he manifestly testifies of
himself in Theogony. In Homer, the genius of Ulysses in
Psigiogagia. Hermes, the Spirits of the more sublime parts of the
minde. God revealed himself to Moses in the bush. The
three wise men who came to seek Christ at Jerusalem, the
Angel of the Lord was their leader. The Angels of the
Lord directed Daniel. Therefore there is nothing whereof
any one may glory; For it is not unto him that willeth, nor unto
him that runneth; but to whom God will have mercy, or of some
other spiritual fate. From hence springeth all Magick, and
thither again it will revolve, whether it be good or evil. In
this manner Tages the first teacher of the Magick of the
Romanes, gushed out of the earth. Diana of the Ephesians
shewed her worship, as if it had been sent from heaven. So
also Apollo. And all the Religion of the Heathens is taken
from the same Spirits; neither are the opinions of the Sadduces,
Omnis MAGIA est reuelatio
eius generis Spirituum, cuius speciei
est Magia. Ita nouem MVSÆ
HESIODVM ad nouenam
Magiam vocarunt, sicut de seipso manifeste
testatur in Theognia. HOMERICVM VLYSSIS
GENIVS in psichiogogia.
HERMETEM de sublimioribus animis spiritus. MOSEN
ipse DEVS in rubo. TRES
MAGOS, qui Christum quæsitum
venerant Ierosolymam, Angelus
domini eorum ductor. DANIELEM
Angeli domini. Sic non est,
ut quis glorietur, non est volentis nec
currentis, sed vel miserentis DEI
vel alicuius alterius spiritualis fati.
HINC OMNIS ORITVR MAGIA & eò
rursus deuoluitur, seu bona illa sit seu
mala. Hoc modo TAGES primus
præceptor Magiæ Romanorum de
terra prosiliit, DIANÆ EPHESIORVM
suum cultum quasi cœlitus
demissum ostendit. Sic & APOLLO,
ac universa GENTIVM RELIGIO accepta
est ab iisdem Spiritibus, neque sunt
ut SADVCEORVM opiniones, humana inuenta.
|[Romans 9.16: igitur non volentis neque currentis sed miserentis Dei.]|
The conclusion therefore of this Isagoge is the same which we have above already spoken of, That even as there is one God, from whence is all good; and one sin, to wit, disobedience, against the will of the commanding God, from whence comes all evil; so that the fear of God is the beginning of all wisdom, and the profit of all Magick; for obedience to the will of God, followeth the fear of God; and after this, do follow the presence of God and of the holy Spirit, and the ministery of the holy Angels, and all good things out of the inexhaustible treasures of God.
But unprofitable and damnable Magick ariseth from this; where we lose the fear of God out of our hearts, and suffer sin to reign in us, there the Prince of this world, the God of this world beginneth, and setteth up his kingdom in stead of holy things, in such as he findeth profitable for his kingdom; there, even as the spider taketh the flye which falleth into his web, so Satan spreadeth abroad his nets, and taketh men with the snares of covetousness, until he sucketh him, and draweth him to eternal fire: these he cherisheth and advanceth on high, that their fall may be the greater.
Courteous Reader, apply thy eyes and minde to the sacred
and profane Histories, & to those things which thou seest daily
to be done in the world, and thou shalt finde all things full of
Magick, according to a two-fold Science, good and evil, which
that they may be the better discerned, we will put here their
division and subdivision, for the conclusion of these Isagoges;
wherein every one may contemplate, what is to be followed,
and which to be avoided, and how far it is to be labored for
by every one, to a competent end of life and living.
CONCLVSIO huius ISAGOGE esto idem quod superius nunc à nobis dictum est. Quemadmodum VNVS est DEVS, à quo omne bonum: & VNVM PECCATVM, videlicet inobedientia erga DEI mandantis voluntatem, à quo omne malum. ITA TIMOR DOMINI INITIVM SAPIENTIÆ, & omnis utilitas Magiæ. Nam timorem Dei sequitur obedientia erga voluntatem DEI. Hanc consequuntur PRÆSENTIA DEI & SPIRITVS SANCTI, ac ministeria sanctorum Angelorum, & omnia bona de in exhaustis thesauris Dei.
AT inutilitas & damnosa MAGIA
oritur ex eo, ubi ex corde timorem
Dei amittimus, & nobis peccatum
dominari patimur. Ibi statim
Princeps huius mundi Deus huius seculi,
talem instituit et INITIAT
sacris regni sui, prout talem inuenerit
utilem suo regno. Ibi sicut Araneus muscam,
quæ in suam telam incidit, irretit:
ita & Sathan suam venationem
laqueis cupiditatum illaqueat, donec
eum exugat & exiccet ad materiam
æterni ignis: hos fouet & tollit in altum,
ut lapsu grauiore ruant. Circumfer
candide lector, oculos & mentem
tuam ad historias sacras & profanas
ad ea, quæ indies fieri in mundo vides
& deprehendes OMNIA
iuxta duplicem scientiam, BONI
& MALI. Quæ vt melius possint
discerni, pro Isagoge conclusione horum
diuisionem & subdiuisionem hîc subiecimus,
in quo quisque contemplari poterit,
quid sequendum sibi sit, quid contra fugiendum:
& quatenus unicuique insudandum
sit ad competentem vitæ & viuendi terminum.