Si comprende COS1 eome durante I'i- spezione e il giudizio sui libri 'teofrastici e weigeliani' seq uestrati a IIomagius gli aceusatori comincino proprio con I 'Arbatei: 1. In diesem buch wird tradirt der modus evocandi spiritus, et reddendi nobis eosdelll fam1liares, quorum munert' longaevitatem et vitam annorum; item divitias, scientiam rerum Theologicarum, Mathematicarum, Medicinalium, ut et dignitates et honmes eonsequamur; per aera.
Marburg HStA, 4i no. In questo libro si trasrnette il modo di evocare gli spiriti e di rendercerli familiari, e illoro dono sono la longevita e la vita di anni, e inoltre le ricc:hezze, e gli onori e dignita delle scienze teologiche, matematiche e mediche; e si insegna anche come farsi trasportare a mezz'aria ovunque si voglia, e come trasformare gli animali in piante.
E tra raltro questo libercolo e stato trovato presso uno studente talmente traviato dagli spiriti, ehe da pii't di un anno e mezzo, da quando ClOe ' stato cacciato dal Paedagogium, non ha piii voluto ascoltare Ulla sula kzionf ne Ji filosofra ne di teologia. M I, , che Sudhoff lamenta di non aver potuto vedere. M 11 , contiene passi provcnienti dalla versione ddl'Arbatel stampata da Luppius. Sulle ultime due carte de! Si tratta perb di un'altra prcghiera, simile a quelle stampate nel1a Magia Divina.
Rotondo, Pietru Perna e la vita cullurale e religiosa Germania, cfr. Weller, Druckorte I, ] s. Gilly, qu esta edizione 'corsiva ', gia segnalata da D. Clement Zwischen Erfahrun g lind Spekulation I, , 65 sg.
Fabian ed. Jahrhunderts, Hildesheim , H, Peuckert, Pan - omnia duo bus Tomis prodierunt Lugduni apud Beringos sophie.
Sed fictum est hoc typographi nomen. Excu- schwarzen Magie, Berlin , Heine - uti apparet ex typo, si conferatur eum Typo et literis Gua- mann, Bibliographie der schweizerischen Landeskunde, rinianis' , cfr. Gilly, , E che la stampa avesse avulO V5,, 21; V5, , ll'i, ; 'Lugduni per Beringos luogo gia nel si apprendeva dal catalogo di fiera di fratres ' D Clement, Bibliotheque curieuse [], Georg Willer dell'autunno , dove si legge l'annuncio: 94; 'Antwerpen ' Graesse, Bibliotheca magica, , ' Henrici Comelii Agripae ab Nettesheym Opera, quaecum- 67 ; 'Paris ' K.
L'anno e fantasma di Agrippa. Opera omnia: 'Lugduni, Bering, mdieato per questa edizione anche in G. Draudius, [] NDe Pre imprints , vol. Lug- gos, fratres La confusione a proposito delle edizioni deli 'Ar- 4 Anche quest 'edizione eon indieazione deli' anno di stam- hatel e tale, ehe perfino i curatori della C orrespondance de pa IbOO, veniva indicata nel catalogo ddla fiera primave- Th. Agrip- Renaissance', 56 [J , tanto da spin ge rio al seguen- pae ab Nettesheym Sugli anni in sophia libri JJJ di Agrippa.
Le edizioni dei De Deeulla phi- cui queste ristampe ebbero luogo manca ogni informazio- losophia! Dupuys, , e neo In genere a queste edizioni sellza data si attribuiscono 'Lugduni per Beringos fratres' [ma Basilea, Perna? Tl Liber quartus era zione, come 'Lyon ' 0 'Leiden'. Ad eccezione di pochi useito per la prima volta nel a Marburg presso A.
Popkin nel tratta dunque di un indirizzo tipografieo fittizio, atto a presso l'Olms Verlag di Hildesheim, senza nascondere l' effettivo luogo d'edizione di opere clandesti- sapere che, casualmente, si trattava dell' editio princeps ne 0 sospette, cfr. I 'enseigne d' Agrippa, ; oppure P.
Scheible , Das Klos ter Weltli ch und G eistlich , 3. A Lion : chez les Leipzig , I, , scrive K. U Catalogus Librorum I. Come si vede, l'edizione fantasm a dei , germanae meJicinae Doctoris, scriptus Brunnae Le indicazioni compaiono anche nel versione tedesca dell'Arbatel, ritoma insistentemente nell a catalogo della biblioteca di Praetorius deI 6, con parec- letteratura.
Sembra ehe ness uno si sia accorto ehe in questa chie varianti e diversi anni d'edizione IlblJ. LI , C eitatissima stampa de! U Scheible, Das Kloster. BI, Stutt- se raccolto delle notizie sulle vicende legate a questa prima gart , Gli scritti di Pictorius De speciebus magiae ceremonialis, 18 Stampato per la prima volta nel trattato di una Dama di De materia Jaemonuml pubblicati nell 'Opera di Agrippa norne E. Petri, , cfr. Nowotny, , Liebe- losophy. Catalogus hie missus 'Arbatel' o[magick. Translated [from the Latin] into Engli- a Stevelino Volschovio'.
Dupebe, L' Ermite Pelagius ct les 9 K. Sudhoff, Paracelsus-Handschriften, , [, Rose- Croix , , Harleian e una traduzione 2 1 Rotondo, Studi e ricerche, ,, Je Boissard, De divinatione et magicis praestigiis. Oppenheim ,,; Gilly, , - Pfefferl, Christoph Wei ckhart als Paracelsist. Zu 24 Peuckert, Pansophie, ,, Anche la nuova edizione inglese Witchcs, [Arbat ei] Exordium.
Johlll1n We yer, De Sichtbahren und Unsichtbahren dingen, welcher seine pracstiglis daemonum, ed. Vo n der alten Magia, dies, 75], Binghamton, New York Sudhnff, XII, Der erste Theil de buchs mann ad Augusta]: m. Das Buch Paramirum, IB, ed. Sudhoff, IX , sgg: 'Die ding tut der Olympisch ren und Unsichtbahren, welcher denen so ihn anrufen, Geist, der von allen wereken des leibs den schatten reisst.
Omnia probate, quod bonum est , tene- Gabalia geschrieben'. Sul conce tto di I'immagin azione in te. Theosophus und Medicus in , - C Libri Theophrasti Astrono - logia.
Anche Gilly, Adam Haslmayr, ,, II RilOrno di Ermete, ,2 Valentini Weigeliii A cib che ehe Leute, wie gemeinlich alle gelehrte dieser Welt se yn, viene li affermato andrebbe aggiunto che proprio il fasci- Plato, Aristoteles, Hippocrates, Gal enus, Euclides, Archi- cola con 10 scritto delle pseudo Paraceiso venne stampato medes.
Hermes Trismegistus, der billig genannt wird aller in due versioni nell' edizione dei nella 'Praemonitio Secreten Vater, mit dem Th eophrasto Paraceiso, die ad Lec torem' della seconda e definitiva versione , alle pp.
Coli nae us, ; alia ed. Roigny, Nella versione precedente alle pp. Astro- 36 Sul pmcesso contro Homagius e Zimmermann cfr. Hochhut, Mitth eilungen aus der protestantischen Person [i. Dieweil ich dann solches von wol ermeldten Geistes, zu der gantzen Christenheit nutz und Wol- fart an Leib und Seelen etc. Summum Sapientiae studium, was first printed by Petrus Perna in Basel in I, L ; 4 Idem, Opera, 'Lugduni, per Beringos fratres', s.
The bad habit nf generally dating all these editions tn 'ca. This, at any rate, was what the well-known collector of magical and Hermetical literat ure in Brno, Jacoh KonraLi Praetorius of Perlenburg, helieved. Arnold, Ki rchen- und Ketzerhistorie , ed.
It was this vcry version which at thc end of the 16th century was rc-translated into Latin and sent to Eng- land in I by a wdl -known pupil of Weigel, Christoph Weickhart Harleian Ms alrcady quot- ed above. According to the title, it does not contain 49, but 3,! Wiuemann ' Should you have fhe eIltire bonk A rbatel at your disposal, I should like to read this, too, because I have the first part here' , occur for the first time as items 2lJ, 30 and 68 in a Cata!
Aegyptica s[i vt'] Hermetica Magia. Sapientia prophetica clavis Sapicntiae Salomonis '. He wrotl' that thC' parts of Arhatel here announced 'were not to be had: although Theophrastus promised to write these, he never did'. We are completely in the dark about the actual author of Arbatel.
The only thing which may be said about hirn with any certainty is that hc was undoubkdly an enthusiastic followcr of Hermes Tris- megistus and Paracelsus as weil as a great expert in l11L'dieval and Renaissance magie.
There is as little need here to consider the rumours circulating al ready immeuiately after the work came out in Basel to the extcnt that Arbatel was the work of an Italian or of the Paracelsian Adam von Boden- stein , as it is to go into the subterfuges of the printer, PtTna that thc hook was to have been print- eu in Augsburg by a German, or sent trum Vienna to Basel by Johann Crato von Kraftheim.
The latter, passing through Basel at the time, denounced in a highly irate letter to the theologian Gry- naeus this 'criminal book' with its satanic character and its monstmus equation of Paul and Hermes Trismegislus ePaulumne cum Trismegisto isto collatum feremus? But apparently no criminal action was untlertaken, because oth- erwisc Guarin would not have re-issued Arbatel in Agrippa 's Opera four YL'ars later.
Tacques Boissard, who was also staying in Basel at the time of Perna's edition, did not men- Lion by name 'the learned and allegedly pious men', 'who fostered these impious horrors in this book' in his posthumously puhlished criticism of Arbatel. The date proposed by Peuckert bctween and 15 3 "4 at any rate need not be considered because Peuckert based hirnself on a passage in Johannes Wierius on the 'libellus Arbatel, de magia veterum inscriptus, magicae impi- etatis p1enus' lib.
II, eap. But this passage does not oeeur in the first edition of De praestigiis daemollum of , nor is it to be found in the subsequent four editions up to , but only in the last one of Also commit your cares unto the Lord, and he will do it. 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. And I will give thee understanding, and will teach thee in the way wherein thou shalt go, and I will guide thee with my eye.
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? 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.
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.
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. It is a canon, That every one know his own Angel.
To this refer the book of Jovianus Pontanus of Fortune, and his Eutichus. Antonii calamitatibus inuoluatur. 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,.
Nothing canst thou do or say against Minerva 's will. 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.
Make a Circle with a center A, which is B. At the East let there be B. At the North, C. At the West, D. And at the South, E. 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.
Ad artum sit B. Singulos quadrantes diuide in septem partes, vt sint in vniuersum 28 partes. Et partes rursum in quatuor diuidantur, ut sint circuli partes, ac tot sunt Secreta vera reuelanda. A centro promanant, hoc est ab indiuisibili Deo in vniuersam creaturam. The West is for force and strength. The South is for Culture and Husbardry [sic]. The North for a Rigged and hard life. 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 use 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. Et ipse non nisi solo digito Dei capitur, ac seruituti hominis addicitur, vt pio etiam inuiti seruiant. Ac ab omni leuitate, superbia, auaricia, vanitate, inuidia, impietate sibi caueat, qui talia tractat, nisi miserabiliter perire velit.
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.
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.
The Fifth Septenary Aphor. As our study of Magick proceedeth in order from general Rules premised, let us now come to a particular explication thereof. Spirits either are divine ministers of the word, and of the Church, and the members thereof ; or else they are servient to the Creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction.
And there is nothing done, whether good or evil, without a certain and determinate order and government. He that seeketh after a good end, let him follow it; and he that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away from the divine will.
Therefore let every one compare his ends with the word of God, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he constituteth and determineth unto himself, let him diligently, not procrastinating or delaying, until he attain to his appointed bound.
Qui bonum finem desiderat eum consequetur. 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.
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.
And he may be easier called up, then the Angel of Plotinus in the Temple of Isis. 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 fulfilled. 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.
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.
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 devil.
The sixth Septenary. Care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple and several: for God and Nature have ordained all things to a certain and appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure the most happily of all.
And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the greatest influences or vertues in deed, which are in stead of a miracle.
Therefore simplicity is chiefly to be studied, and the knowledge of such simples is to be sought for from God; otherwise by no other means or experience they can be found out. 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 judgement. In hac mixtura consistit tenebrarum regnum. 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 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. Alia instrumentis inuisibilibus per inuisibilia.
There is a seven-fold preparation to learn the Magick Art. 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.
Apparatus ad artem Magicam discendam, est sep- tuplex. 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.
Note the Latin text does not use Greek letters here. 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.
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.
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.
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. 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. 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.
In hunc ordinem referendi etiam omnes, qui in legibus XII. Samuel P. 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 do demonstrate.
Cum utriusque primus HOMO possessionem in sui perniciem appetiuerit. 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 of Satan.
Sed ad illa summa genera ne aspirauerit unquam. The Seventh Septenary. The Lord liveth, and the works of God do live in him by his appointment whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. To the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. Therefore these Spirits of their freewil, through their pride and contempt of the Son of God, have revolted from God their Creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds with the bridle of God.
Therefore the Magitian of God, which signifies a wise man of God, or one informed of God, is led forth by the hand of God unto all everlasting good, both mean [small] things, and also the chiefest corporal things.
Great is the power of Satan, by reason of the great sins of men. Therefore also the Magitians of Satan do perform great things, and greater then any man would believe: although they do subsist in their own limits, nevertheless they are above all humane apprehension, as to the corporal and transitory things of this life; which many ancient Histories, and daily Examples do testifie.
Both kindes of Magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgiving; the other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of God and his anger.
Dei cohercentur suis limitibus. 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. The third is Olympick Magick, in what manner a man may do and suffer by the spirits of Olympus. 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. 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.
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. The ninth is that wisdom which dependeth solely upon the Word of God; and this is called Prophetical Magick.
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.
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. 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.
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