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Arbatel of Magic
Translated into English by Robert turner,

London 1655.
The PREFACE

To the unprejudiced Reader

As the fall of man made himselfe and all other creatures subject to vanity; so, by reason thereof, the most noble and excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time brought unto Corruption. For Magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which Art (saith Mirandula [Pico]) Pauci intelligunt, multi reprehendunt, & sicut canes ignotos semper allatrant: Few understood, many reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. Many men there are, that abhor the very name and word Magus, because of Simon Magus, who being not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title. But Magicke and Witchcraft are far differing Sciences; whereof Pliny* being ignorant, scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent to him by Tyridates king of Armenia, who held that kingdom by him, found the Art after long study and labour altogether ridiculous. Now Witchcraft and Sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy Scriptures, afford us sundry examples.

[* Plin. lib. 30. Nat. Hist.]

But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as Plato affirmeth, the Art of Magick is the art of worshipping God: and the Persians call their gods [Magos] hence Apollonius saith, that Magus is either , or , that is, that Magus is a name sometime of him that is a god by nature, & sometimes of him that is in the service of God: in which latter sense it is taken in Matt., 2.1,2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine Magick; and these the Latins did entitle sapientes, or wise men: for the feare and worship of God, is the beginning of knowledge. These wise men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests; the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by the name of Caldeans; & by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequitur, & angelos ministros Dei, sed veri ejus venerationi novit assistere; idem dæmonas prodit terrenos, Vagos, humanitatis inimicos; Sosthenes ascribeth the due Majesty to the true God, & acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind.

So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences; but under the name Magick, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and such Arts which are effected by combination with the devil, and whereof he is a party.

These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the Art of Magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay, or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of Magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it.

A second kind of Magick is Astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood.

Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui Contemplatione Creaturarum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetic and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.

Abraham sanctitate & sapientia omnium præstantissimus, primum Caldæos, deinde Phoenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and Divine knowledge.

Without doubt, Hermes Trismegistus, that divine Magician and Philosopher, who (as some say) lived long before Noah, attained to much Divine knowledge of the Creator through the study of Magick and Astrologie; as his writings testifie.

The third kind of Magick containeth the whole Philosophy of Nature; which bringeth to light the innermost virtues, and extracteth them out of Nature's hidden bosome to humane use: Virtutes in centro centri latentes; Virtues hidden in the centre of the Centre, according to the Chymists: of this sort were Albertus, Arnoldus de villa nova, Raymond. Bacon and others, &c.

The Magick these men profess'd, is thus defined. Magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, vt inde opera prodeant, non sine corum admiratione qui causam ignorant. Magick is the connexion of natural agents and patients, answerable each to other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that know not their causes.

In all these, Zoroaster was well learned, especially in the first and highest: for in his Oracles he confesseth God to be the first and the highest; he believeth of the Trinity, which he would not investigate by any natural knowledge: he speaketh of Angels, and of Paradise; approveth the immortality of the soul; teacheth Truth, Faith, Hope, and Love, discoursing of the abstinence and charity of the Magi.

Of this Zoroaster, Eusebius in the Theology of the Phoenicians, using Zoroaster's own words: Hæc ad verbum scribit (saith Eusebius) Deus primus, incorruptibilium, sempiternus, ingenitus, expers partium sibi ipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pater juris, sine doctrina justitiam per doctus, natur perfectus, sapiens, sacræ naturæ unicus inventor, &c. Thus saith Zoroaster, word for word: God the first, incorruptable, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the onely inventor thereof.

So that a Magician is no other but divinorum cultor & interpres, a studious observer and expounder of divine things; and the Art itself is none other quam Naturalis Philosophiæ absoluta consummatio, then the absolute perfection of Natural Philosophy. Nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. The good, the truth, the purity, in every kinde, may well be embraced: As in the ancient worshipping of God by Sacrifice, there was no man knowing God among the Elders, that did not forbear to worship the God of all power, or condemn that kinde of Worship, because the devil was so adored in the image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like.

Neither did the abuse of Astrology terrify Abraham, (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the Stars and other Lights of heaven, which God hath given to those his glorious creatures.

I must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of Ignorance, of whom this age swarms: but the voice and sound of the Snake and Goose is all one. But our stomacks are not now so queazie and tender, after so long time feeding upon solid Divinity, nor we so umbragious and startling, having been so long enlightened in God's path, that we should relapse into that childish Age, in which Aristotle's Metaphysicks, in a Council in France, was forbid to be read.

But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an innocent purpose therein; and intreat the Reader to the Reader to follow this advice of Tabæus, Qui litigant, sint ambo in conspectis tuo mali & rei. And if there be any scandal in this enterprise of mine, it is taken, not given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosopatur. And therefore I present it without disguise, and object it to all of candor and indifferencie: and of Readers, of whom there be four sorts, as one observes: Spunges, which attract all without distinguishing; Hour-glasses, which receive, and pour out as fast; Bags, which retain onely the dregs of Spices, and let the Wine escape; and Sieves, which retain the best onely. Some there are of the last sort, and to them I present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe against it, they all pardon this my opinion, that such their severity proceeds from Self-guiltiness; and give me leave to apply that of Ennodius that it is the nature of Self-wickedness, to think that of others, which themselves deserve. And it is all the comfort which guilty have, not to find any innocent. But that amongst others this may find some acceptance, is the desire of

R. Turner

London, ult. Aug. l654.
ARBATEL OF MAGICK

Containing nine Tomes, and seven Septenaries of

APHORISMS.

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 septies septenorum.

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 apposed 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 of mankinde.



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.



The first Tome of the Book of
Arbatel of Magick

CALLED
ISAGOGE





LIBRI
Arbatel Magiæ
TOMVS PRIMVS.
dictus
ISAGOGE.

In the Name of the Creator of all things both visible and invisible, who revealeth his Mysteries out of his Treasures to them that call upon him; 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 vti. Amen.

The first Septenary of Aphorisms.

The first Aphorism.



APHORISMORVM SEPTENA
prima.
APHORISMVS I.

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 possit.

2. Mat.7.6: nolite dare sanctum canibus neque mittatis margaritas vestras ante porcos.
Aphor. 2.

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.


APHORISMVS II.

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.
Aphor. 3.

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.


APHORISMVS III.

Viue tibi & Musis, multitudinis amicitias vita: Temporis sis auarus: omnibus beneficus: vtere donis tuis: vocationi inuigila: Verbum Dei nunquam recedat ab ore tuo.
Aphor. 4.

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 of Philo.


APHORISMVS IIII.

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 dictum.

Aphor. 5.

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.


APHORISMVS V.

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.

Aphor. 6.

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 attain to.


APHORISMVS VI.

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.

Aphor. 7.

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]


APHORISMVS VII.

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.

The second Septenary.

Aphor. 8.

Even as the Scripture testifies, that God appointeth names to things or persons, and also with them hath distributed certain powers and offices out of his treasures: so the Characters and Names of Stars have not any power by reason of their figure or pronunciation, but by reason of the vertue or office which God hath ordained by nature either to such a Name or Character. For there is no power either in heaven or in earth, or hell, which doth not descend from God; and without his permission, they can neither give or draw forth into any action, any thing they have.


SEPTENA
Secunda.
APHORISMVS VIII.

Sicut Scriptura te testatur, quòd Deus imponit nomina rebus aut personis, & simul cum illis etiam ibidem vires & officia quædam distribuit de thesauris suis: ita characteres & nomina constellata non habent vires ratione figuræ vel pronunciationis, sed ratione virtutis seu officii, quæ Deus vel natura ad tale nomen vel characterem ordinauit. Nulla enim est virtus vel in cœlo, vel in terra, vel in inferno, quæ non descendat à Deo, quo non fauente nihil quod habet, dare, & in actum traducere potest.

Aphor. 9.

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.


APHORISMVS IX.

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, & experientia.

3. Better: rebellious spirits. -JHP
Aphor. 10.

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.


APHORISMVS X.

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 paginæ.

Aphor. 11.

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 admonisheth.


APHORISMVS XI.

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 monet.

4. Sl. 3851 omits the rest of this aphorism.
Aphor. 12.

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?


APHORISMVS XII.

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?


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phor. 13.

The Lord liveth; and all things which live, do live in him. And he is truely [äåäé],5 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 for thee.


APHORISMVS XIII.

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 desiderabis.



5. Sl. 3851 also gives this name in Hebrew characters.
Aphor. 14.

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.


APHORISMVS XIIII.

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 bona.

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.
The Third Septenary.

Aphor. 15.

They are called Olympick spirits, which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare Destinies, and to administer fatal Charms, so far forth as God pleaseth to permit them: for nothing, neither evil spirit nor evil Destiny, shall be able to hurt him who hath the most High for his refuge. If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth, nevertheless he can bring forth nothing into action, unless he be permitted by the Divine power. It is God alone who giveth them power to effect it. Unto God the maker of all things, are obedient all things celestial, sublunary, and infernal. Therefore rest in this: Let God be thy guide in all things which thou undertakest, and all things shall attain to a happie and desired end; even as the history of the whole world testifieth and daily experience sheweth. There is peace to the godly: there is no peace to the wicked, saith the Lord.


SEPTENA TERTIA.
Aphorismus XV.

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, quemadmodum totius mundi testatur historia, & quotidiana ostendit experientia. Piis pax: Impiis non est PAX, dicit Dominus.

Aphor. 16.

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 firmament.


APHORISMVS XVI.

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 multiplicem.

ARATRON ruleth visible Provinces XLIX.
BETHOR, XXXII [XLII].6
PHALEG, XXXV.
OCH, XXVIII.
HAGITH, XXI.
OPHIEL, XIIII.
PHUL, VII.




ARATRON præest prouinciis visibilibus XXXXIX.
BETHOR XXXII [XXXXII].
PHALEG XXXV.
OCH XXVIII.
HAGITH XXI.
OPHIEL XIIII.
PHUL VII.


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 Astronomy. 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.

8. That is, Aratron rules over Saturday, and the first hour thereof, and so the rest of the spirits in succession.
Aphor. 17.

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.


APHORISMVS XVII.

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,

That he can convert any thing into a stone in a moment, either animal or plant, retaining the same object to the sight.
He converteth treasures into coles, and coles into treasure.
He giveth familiars with a definite power.
He teacheth Alchymy, Magick, and Physick.
He reconcileth the subterranean spirits to men; maketh hairy men.
He causeth one to bee invisible.
The barren he maketh fruitful, and giveth long life.

His character.


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 is 490.



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.

quòd quænis [*quaeuis] potest in lapidem conuertere etiam in momento, veluti animal aut plantam retinentem eadem obiecta visus.
Conuertit thesauuros in carbones, ac contra carbones in thesauros.
Dat familiares cum definita potestate.
Docet Alchimiam, Magiam, Physicam.
Conciliat homini Pygmæos, homines pilosos.
Facit inuisibilem.
Infœcundum facit fœcundum, & donat longeuitatem.

CHARACTER EIVS

Изображение

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.


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