Dee John - Arbatel of Magic
Dee John - Arbatel of Magic
ARBATEL of MAGICK:
or,
The spiritual Wisdom of the Ancients,
as well Wise-men of the people of God,
as MAGI of the Gentiles: for the illustration of the glory of God, and his
love to Mankinde.
Now first of all produced out of darkness into the light, against all caco-
Magicians, and contemners of the gifts of God; for the profit and delectation
of all those, who do truely and piously love the creatures of God, and do
use them with thanksgiving, to the honour of God, and profit of themselves
and their neighbours.
Arbatel of Magic
Translated into English by Robert Turner,
London 1655.
The PREFACE
To the unprejudiced Reader
A s the fall of man made himself and all other creatures subject to vanity; so, by
reason thereof, the most noble arid 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) 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 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, ut 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. 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 maner a man may do and suffer by the spirits
of Olympus.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth the operations by
the Spirits called Cacodæmones, as it were not adversaries to mankinde.
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 eighth is Hermetical, that is, Ægyptiacal Magick; and differeth not much from
Divine Magick.
The ninth is that wisdom which dependeth solely upon the Word of God; and this is
called Prophetical Magick.
Arbatel of Magick
CALLED
ISAGOGE
In the Name of the Creator of all things both visible and invisible, who revealeth his
Mysteries out of his Treasures to them that call upon him; 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.
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.
His character.
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.
The Character.
He hath under him 36536 Legions: he administreth all things alone: and all his spirits
serve him by centuries.
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.
His character.
He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their
appointed seasons.
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.
Phul hath this Character.
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.
The most general Precepts of this Secret.
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 in
heaven.
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 the Jews.
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.
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.
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.
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.
Aphor. 18.
There are other names of the Olymick 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 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.
Aphor. 19.
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.
Aphor 20.
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.
Aphor. 21.
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 he perfected.
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.
But thou shalt not detain the Spirit above a full hour, unless he be familiarly addicted
unto thee.
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.
The third Septenary.
Aphor. 22.
We call that a secret, which no man can attain unto by humane industry without
revelation; which Science lieth obscured, hidden by God in the creature; which
nevertheless he doth permit to be revealed by Spirits, to a due use of the thing it self.
And these secrets are either concerning things divine, natural or humane. But thou
mayst examine a few, and the most select, which thou wilt commend with many
more.
Aphor. 23.
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.
Aphor. 24.
The greatest secrets are number seven.
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.
The mean Secrets are likewise seven in number.
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.
The lesser secrets are seven.
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.
Aphor. 25.
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.
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.
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 eye.
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?
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.
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.
Aphor. 26.
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, and Gods of the Gentiles, Achilles, Æneas, Hercules: also, Cyrus,
Alexander the great, Julius 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 and Marcus Antonius. To this refer the book of
Jovianus Pontanus of Fortune, and his Eutichus.
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,
Tu nihil invita dices facie sue Minerva.
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.
Aphor. 27.
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. 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 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. But the Oriental 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 to be mean; and the East and North to be
lesser. 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.
Aphor. 28.
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.
The Fifth Septenary
Aphor. 29.
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.
Aphor. 30.
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 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.
Aphor. 31.
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.
Aphor. 32.
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.
Aphor. 33.
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.
Aphor. 34.
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.
Aphor. 35.
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.
Aphor. 36.
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.
So also are words, which being pronounced, do forthwith cause creatures both visible
and invisible to yield obedience, aswel creatures of this our world, as of the watry,
aëry, subterranean, and Olympick supercelestial and infernal, and also the divine.
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.
Aphor. 37.
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.
Aphor. 38.
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.
Aphor. 39.
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
neighhours.
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 .
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.
Aphor. 40.
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; and lead us not into temptation, but deliver us from evil: 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.
Aphor. 41.
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.
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 two Tables of
the Law; and are set forth with their evil deeds.
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.
Aphor. 42.
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 Horch, 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.
FINIS.
Twilit Grotto -- Esoteric
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