*ARD"R

. of the Ancients
Of the Magic
,
The greatest study of wisdom.

In all things, ask counsel ofthe Lord

;In
andall
dothings,
not thouaskthink,
counsel of theorLord
speak,
;any
doAnd do notwherein
thing, think, speak,
Godoris act.
not
thyanything,
counselor. wherein God is not
with you.
Sprichwörter
11.
He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit
,He who walks fraudulently reveals secrets;
concealeth thebut he who is of a faithful spirit,
matter
.conceals the matter.
Arbatel of
MagickArbatel of Turner in 1655
Translated by Robert
Magic.
.
Converted to Acrobat format by Benjamin
RoweConverted
Augustus to Acrobat format by Benjamin
Rowe.
1999.
 ARBATEL of MAGICK
:
ou
,
The spiritual wisdom of the ancients,
As well as the wise men of the people
of God,as MAGI of the Gentiles
For the:as Magi of the
illustration Gentiles:
of the glory of God.
and his love for mankind.

Now first of all produced out of darkness into the light

,Now,
againstfirst of all, brought outand
all caco-Magicians, of darkness
contemners intoof
the light,
the gifts
ofAgainst all caco-magicians and contemners
God; for the profit and delectation of all those, who of the
gifts.
doGod,and
for the profitlove
and delectation of all
truely piously the creatures of those
God,whoanddo.
do
useTruly and piously love the creatures of God,
them with thanksgiving, to the honour of God, and and do use.
profitthem
Of themselveswithand
thanksgiving, for the honor of God and
their neighbors.
profit.

Translated into English by Robert Turner.

London 1655
.London,
1655.
 The
PREFACEThe
Preface.
To the unprejudiced
ReaderTo the
Unprejudiced Reader.
As the fall of man made himself and all other creatures subject to vanity; so, by rea
­As
son the fall of the
thereof, man most
made himself
noble arid and all other creatures
excellent subject to vanity,
Arts wherewith so, by rea...
the Rational soul
wasson thereof, the most noble and excellent Arts with
Indeed, are by the rusty canker of Time brought unto Corruption. For Magick which the Rational soulitself,
was
endowed.
which the ancients did so divinely contemplate, is scandalized with bearing the
badgewhich the ancients contemplated so divinely is scandalized by bearing the
Of all diabolical sorceries: which Art (saith Mirandula) few understand, many reproach.
badge.
"Hendunt, & sicut canes ignotos semper allatrant: Few understood, many reprehend."
as dogges barke at those they know not: so doe many condemn and hate the
thingsAs
they dogs bark
understand not. at those
Manythey menknowtherenot, so that
are, do manyabhorcondemn
the very and hate and
name things.
Magus, because of Simon Magus, who being not Magus, but Goes, that is, and
wordThey do not understand. There are many men who abhor the very name
word.
familiarMagus, because of Simon Magus,
with evil Spirits, usurped that Title. Butwho is not and
Magicke a Magus, but a Goet,
Witchcraft are farthat is,
familiar.
differingwith evil spirits, usurped that title. But magic and witchcraft are far different.
Sciences; whereof Pliny1 being ignorant, scoffeth thereat: for Nero (saith Pliny)
whoSciences;
had whereof Pliny,
the most excellent Magicians beingofignorant,
the Eastscoffeth
sent to thereat: for Nero (saith
him by Tyridates king of Pliny),
Arme
who. the most excellent magicians of the East sent to him by Tiridates, king of Armenia.
­Had
nia, who held that kingdom by him, found the Art after long study and labour alto
­Nia, who
gether held that Now
ridiculous. kingdom by him, found
Witchcraft the Art after
and Sorcery, are long
works study
done andmerely
labor also.
by the devil
which with respect unto some covenant made with man, he acteth bythe
,Gather ridiculous. Now, witchcraft and sorcery are works done merely by men devil.
his instru
­which, with respect to some covenant made with man, he
ments, to accomplish his evil ends: of these, the histories of all ages, people acts through men as his
instruments.
andments, to also
accomplish
countries, as the holyhis evil ends:afford
Scriptures, of these, the histories
us sundry examples of all ages and peoples.
.Countries,
But Magusas wellisasa the holy word
Persian Scriptures, providewhereby
primitively, us with various
is expressed such a one as
examples.
isBut "Magus" is a Persian word that originally refers to someone
altogether conversant in things divine; as Plato affirmeth, the who
Artis.
of Magick is the
artAltogether conversant in divine matters; as Plato
of worshipping God; and the Persians call their gods Mayos, hence Apollonius affirms, the Art of Magic issaith the
art.worshiping God; and the Persians call their gods Mayos; hence, Apollonius says,
,of
that Magus is either [illegible Greek]2 or [illegible Greek]3, that is, that Magus is
aThat
nameMagus
sometimeis either [illegible
of him thatGreek]2
is a godorby[illegible
nature,Greek]3; that is, that
& sometimes Magus
of him thatis is
a. in the ser
­Name
vice of something
God: in which of himlatter
that is a godit by
sense nature,inand
is taken sometimes
Matt., 2.1,2. of him the
when that wise
is in the
men ser­.
cameVice of God: in which latter sense it is taken in Matt. 2:1-2,
to worship Jesus, and this is the first and highest kind, which is called divine Magick when the wise men
came.
;To
and worship
these theJesus,Latins anddidthisentitle
is the sapientes,
first and highest
or wise kind,
men: which
for theis feare
calledanddivine magic.
worship
ofAnd
God, isthese the Latinsof
the beginning did entitle sapientes,
knowledge. These wise or wise
menmen: for the call
the Greeks fearPhilosophers
and
worship
;God is the of.
beginning of knowledge. These wise men the Greeks call philosophers.
and amongst the Egyptians they were termed Priests; the Hebrews termed
themAnd
Cahalistos, among
Prophets, the Scribes
Egyptians, and they were termed
Pharisees; and amongstpriests; thethe Hebrews called
Babylonians they
them.
wereCahalistos, prophets, scribes, and Pharisees; and among the Babylonians, they
differed by the name of Chaldeans; and by the Persians, they were called Magicians.
were.
and one speaking of Sosthenes, one of the ancient Magicians, useth these words:
EtAnd
Verum Deumspeaking
meritaof Sosthenes,
maiestate one of
prosequitur, et the ancient
angelos magicians,
ministros Dei, sed veriusesejusthese
venerat.
words: Et.
tioni novit assistere; idem damonas prodit terrenos, Vagos, humanitatis inimicos;
SosthenesTioni
ascribeth the novit due assistere;
Majesty idem to thedamonas
true God, prodit & terrenos, Vagos, inimicos
acknowledgeth that humanitatis;
his Angels
Sosthenes.
areAscribeth the due majesty to the true God and acknowledgeth that His angels are.
1. Pliny, Book 30, Natural History
. -- R.T.
2. The handwritten Greek of
Turner: • * τὰ ἐσρ.
3
Sveamuris
Otr.
I
.
 ministers and messengers which attend the worship of the true God; he also
hathMinisters
Delivered and messengers
that there who attend
are devils, earthly the worship
and wandering, andofenemies
the truetoGod; he also
mankind.
has.
So that the word Magus of itself imports a Contemplator of divine &
heavenlySo
Sciences; but under thetheword "Magus"
name Magick,itself
areimplies a contemplator
all unlawful of the divineasand
Arts comprehended; Necro
heavenly.
­Sciences; but under the name "Magick," all unlawful arts are comprehended, such with
as
mancy and Witchcraft, and such Arts which are effected by combination
necromancy.
themancy and witchcraft, and such arts which are effected by combination with
devil, and whereof he is a party
them.
.Devil, and of whom he is a party
These Witches and Necromancers are also called Malefici or venefici;
. sorcerersThese witches and necromancers are alsocalled,
called malefici or venefici;
or poisoners; of which names witches are rightly who without the Art
ofor sorcerers.
poisoners; of which name witches are rightly called, who do so without
Magick do indeed use the help of the devil himself to do mischief; practising to the
Art of.
mixMagic
the powderdoes indeed
of dead use the
bodies help
with of the
other devilby
things himself
the helpto doofmischief;
the devil practicing
prepared; to mix
and
.atThe powder of dead bodies, along with other things, was prepared with the help of
other times to make pictures of wax, clay, or otherwise (as it were Sacramentaliter)
the devil.times, to make pictures of wax, clay, or otherwise (as it were sacramentally).
toOther
effect those things which the devil by other means bringeth to pass. Such were,
andEffect
to this daythosepartly,things
if not which the devil,
altogether, are by
theother means, brings
corruptions which to pass.
have Suchodious
made were...
theToname
very this day, partly, if
of Magick, not altogether,
having the corruptions
chiefly sought, as the mannerwhichofhave made it odious.
all impostures is,
toThe very name of Magick, having
Counterfeit the highest and noblest part of it. chiefly sought, as is the manner of all impostures,
to.
A second kind of Magick is Astrologie, which judgeth of the events of things
come,toA second
natural and kind of magic
humane, by is
theastrology,
motions which judges the
and influences ofevents of things.
the stars upon the
lowerCome, natural and
Elements, as they are observed and humane, through the motions and influences of the stars upon
the lower. by them.
understood
Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together
the motions of Judaeus
withPhilo the Starsaffirmsand otherthatheavenly
by this part of magic
bodies, Abraham or astrology,
found outtogether
the knowl
­The with... of the stars and other heavenly bodies, Abraham found out the knowledge.
motions
edge of the true God while he lived in Caldea, Qui Contemplations Creaturarum, cog
­Edge of the true God
novit Creatorem (saithwhile he lived who
Damascen) in Chaldea,
knew the QuiCreator
Contemplationes Creaturarum, cog.
by the contemplation of
thenovit Creatorem (saith Damascen), who knew
creature. Josephus reporteth of Abraham, that he instructed the Egyptiansthe Creator by the contemplation
in Arith
of Him. Josephus reports of Abraham that he instructed the Egyptians in arithmetic.
­creature.
metic and Astronomy; who before Abraham’s coming unto them, knew none of
theseMathematics
Sciences and astronomy; who, before Abraham’s coming to them, knew
none
. of these.
Abraham sanctitate & sapientia omnium prastantissimus, primum Caldaos,
Sciences
deindeAbraham sanctitate et sapientia omnium & praestantissimus, primum Chaldaeos,
Phoenices,
. demum Egyptios Sacerdotes, Astrologia Divina docuerit. Abraham the holi
deinde.
­Fenícios, por fim, ensinaram os sacerdotes egípcios, astrologia
est and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly e assuntos divinos. Abraão
otheThe
santo. est and wisest of men first taught the Chaldeans, then the Phoenicians,
Egyptian priests, astrology, and divine knowledge.
lastly the.
Without a doubt, Hermes Trismegistus, that divine magician and philosopher,
who (as some say) lived long before Noah, attained to much Divine knowledge of
theWho (as somethe
Creator through say) lived
study oflong
Magick before
andNoah, attained
Astrologie; much
as his Divinetestifie
writings knowledge.
.Creator through the study of Magick and Astrology,
The third kind of Magick containeth the whole Philosophy of Nature; as his writings testify.
bringethwhichThe
to light third
the kind of Magick
innermost contains
virtues, the wholethem
and extracteth Philosophy
out of of Nature;
Nature ’s
which.
hiddenbringeth to light the innermost virtues and extracteth them from Nature’s
bosome to humane use: Virtutes in centro centri latentes; Virtues hidden in the
hidden
centrebosome depths. humane use: Virtutes in centro centri latentes; Virtues hidden in the
of the Centre, to according to the Chymists: of this sort were Albertus, Arnoldus de
center.
villaOf the Centre, according to the &c
Chymists: of this sort were Albertus and Arnoldus
nova, Raymond, Bacon and others,
de Villa.
.Nova, Raymond, Bacon, and others, etc.
The magic that these men profess is thus defined: "Magia est connexio a viro
sapienti." per naturam cum patientibus, sibi, congruenter respondentibus, ut
ente agentium
indeente agentium
operaprodeant, non persinenaturam
corumcum patientibus,
admiratione quisibi, congruenter
causam ignorant.respondentibus,
Magick is theutconnex inde.
Correção: "Entianon
­operaprodeant, agentium
sine per naturam
eorum cum qui
admiratione patientibus,
causam sibi congruenter
ignorant. Magick respondentibus,
is the connection
ion of natural agents and patients, answerable each to other, wrought by a wise man
. inde."
ut
,The
to theinteraction
bringing of natural
forth agents
of such and patients,
effects each accountable
as are wonderful to thosetothatthe other,
know not
accomplished
theirto the by a wise
bringing forthman.
of such effects as are wonderful to those who do not
causes
know
. their origin.
Causes
.

P
l
e
as
e
p
 In all these, Zoroaster was well learned, especially in the first and highest: for
inIn
his Oracles all he
these, ZoroasterGod
confesseth was to well-learned,
be the firstespecially in the first
and the highest; heand highest.of
believeth
theIn his Oracles, he confesses God to be the first
Trinity, which he would not investigate by any natural knowledge: he speaketh and the highest; he believes in
Him.
ofTrinity,
Angels andwhich
Paradisehe would
approveth not the investigate
immortality by any natural
of the soul andknowledge:
teacheth he speaks
Truth.
of it.
Faith, Hope, and Love, discussing the abstinence and charity of the Magi.
Of this Zoroaster, Eusebius in the Theology of the Phoenicians, using Zoroaster’
sOf this Zoroaster,
own words: Hac adEusebius
verbumin scribit
the Theology of the
(saith Phoenicians,
Eusebius) usesprimus,
Deus Zoroaster's.incorruptibilium, sem
-Hac ad verbum
piternus, ingenitus,scribit (says Eusebius)
experspartium sibi Deus primus, incorruptibilium,
ipsi simillimus, bonorum omnium sem-.Translation:
auriga,
In his own
munerapiternus,words: "Thus
ingenitus, it is written
expers word
partium for
sibi word
ipsi
non expectans, optimus, prudentissimus, pater juris, sine doctrina Justitiam (says Eusebius)
simillimus, bonorum God the first,
omnium ofdoctus
auriga,
per the
munera.
incorruptible,
,non expectans, of the eternal."
natur perfectus,optimus,
sapiens, prudentissimus,
sacra natura pater juris,inventor,
unicus sine doctrina
&c.justitiam
Thus saithper doctum.
Zoroaster,
wordNaturae perfectus, sapiens, sacra natura
for word: God the first, incorruptable, everlasting, unbegotten, without unicus inventor, etc. Thus saithparts,
Zoroaster,
mostFor thethe word.
word: God is the first, incorruptible, everlasting, unbegotten, without
like himself, the guide of all good, expecting no reward, the best, the wisest,
parts, thehimself,
theLike most. the guide of all good, expecting no reward, the best, the wisest.
father of right, having learned justice without teaching, perfect, wise by nature,
theFather
only inventor of rights,
thereof. having learned justice without teaching, perfect, wise by nature
.
So that a Magician is no other but divinorum cultor & interpres, a
studiousSo
Observer and expounder that a magician of divineis no things;
other than anda divinorum
the Art itself cultor & interpres,
is none other than a
Nature.studious.
Ralis Philosophize absoluta consummatio, then the absolute perfection of Natural
Philosophy.
ophy Nevertheless there is a mixture in all things, good with evil, of falsehood
withNevertheless,
truth, of corruptionthere withispurity.a mixture in all things:
The good, the truth, goodthewith evil,
purity, inand
everyfalsehood
kinde,
with truth.
mayTruth, of corruption with purity. The good, the truth, the purity, in every kind, may
well be embraced: As in the ancient worshipping of God by Sacrifice, there was
be.
noWell, be embraced: As in the ancient worship of God through sacrifice, there was
man knowing God among the Elders, that did not forbear to worship the God of
none.
allA manorknowing Godthatamong the Elders who didbecause
not forbear
power, condemn kinde of Worship, thetodevil
worshipwasthe so God of all.in
adored
thePower, or condemn that kind of worship,
Image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like. because the devil was so adored in it.
Neither did the abuse of Astrology terrify Abraham, (if we believe the
ancientmostNeither
and religious did writers)
the abusefrom of astrology
observing terrify Abraham,
the motions and if we believe
natures the heav
of the most.
­Ancient
enly bodies.and religious
Neither can writers observed
it dehort wisetheand
motions and men
learned natures in of the heavens.
these days from attribut
ing those vertues, influences, and inclinations, to the Starsdays
­Enly bodies. Neither can it dissuade wise and learned men in these andfrom otherattributing.
Lights
ofIncorporating those virtues, influences,
Heaven, which God has given to His glorious creatures. and inclinations, to the stars and other
lights.
I must expect some calumnies and obtrectations against this, from the
maliciousI
prejudiced men,mustand expect
the lazie some calumnies
affecters and obloquies
of Ignorance, againstthis
of whom thisage
from the
swarms:
malicious. men and the lazy affecters of ignorance, of whom this age
butPrejudiced
the voice and sound of the Snake and Goose is all one. But our stomacks are not
swarms.voice and sound of the snake and goose are all one. But our stomachs are not
nowThe
so queazie and tender, after so long time feeding upon solid Divinity, nor we
now.
soSo queasy and
umbragious andtender, after such
startling, having a long beentimesofeeding upon solid divinity,
long enlightened in God nor’swe so. that
path,
weUmbrageous
should relapse into and that
startling,
childish having Age, been so long
in which enlightened
Aristotle's on God’s path,
Metaphysicks, in athat we.
Councilshould
in France, was forbidrelapse tointobe readthat childish age, in which Aristotle's Metaphysics exist
in aFrance,
.In council. it was forbidden to be a charitable opinion hereof, with a Christian Protes
But I incite the Reader to
read. ­But I incite the reader to a charitable opinion hereof, with a Christian protest.
tation of an innocent purpose therein; and intreat the Reader to follow this advice
ofInterpretation
Tabaus, Qui litigant, of an sintinnocent
ambo in purposeconspectistherein;
tuo mali and & rei.I entreat
And if therethe reader
be anyto
follow
scandalThethis parties
advice.disputing must both be in your sight, for there is harm and matter.
in this enterprise of mine, it is taken, not given. And this comfort I have in that Axi
And if there
-In is anyof scandal.
omethisof enterprise
Trismegistus, mine,
Quipius it is
est,taken, not given. AndAnd
summephilosopatur. this comfort
thereforeI Ihave in that
present it with
Axiom.
­Some of Trismegistus, Quipius is, he philosophizes supremely. And therefore I present
out disguise, and object it to all of candor and indifferencie: and of Readers, of it
with.
whomOut of disguise, and observes:
object it toSpunges,all candor and indifference; and ofdistinguish
readers, of
there be four sorts, as one which attract all without
whom?are four sorts, as one observes: sponges, which attract all without distinction.
­There
ing; Hour-glasses, which receive, and pour out as fast; Bags, which retain onely
theHourglasses, which receive and pour out as fast; bags, which retain only the.

P
l
e
as
e
dregs of Spices, and let the Wine escape; and Sieves, which retain the best onely
.Dregs of spices,
Some there are and let the
of the lastwine
sort,escape;
and toand sieves,
them which retain
I present the bestPhilosophy,
this Occult only.
that they may reap good thereby. And they who are severe against it, theyPhilosophy
knowingThere are some of the last sort, and to them, I present this Occult all
, knowing. they may reap good thereby. And those who are severe against it, they
pardonThat
this my opinion, that such their severity proceeds from Self-guiltiness; and give
all pardon.my opinion: that such severity proceeds from self-guilt; and give it to me.
meThis
leave to isapply that of Ennodius that it is the nature of Self-wickedness, to think
thatLeave to apply that of Ennodius:
of others, which themselves deserve. And it isitthe nature
is all of self-wickedness
the comfort which guilty to think
have,
that.
notof others, which they themselves deserve. And it is all the comfort that the
to find any innocent. But that amongst others this may find some acceptance, is
guilty find
theTo have.any innocent. But among others, this may find some acceptance.
desire
ofdesire
R.
for. TurnerR.
London, ult. Aug. 1654
Turner. end of August
.London,
1654.

P
lease
p
rovide
a
 ARBATEL OF
MAGICKArbatel of
Magick.
Containing nine Tomes, and seven Septenaries of APHORISMS
.Containing nine tomes and seven septenaries of aphorisms.
The first is called Isagoge, or, A Book of the Institutions of Magick: or [
illegibleThe
Greek],1 which first isincalled Isagoge,
fourty or A Aphorisms
and nine Book of the Institutions
comprehendeth, of Magick;the or [illegible].
most
generalGreek],
Precepts of the Whole which in forty-nine Aphorisms comprehends the most general.
Art. The second is Microcosmical Magick, what Microcosmus hath effected Magi
cally, ­The
by his second
Spiritis Microcosmical Magick, which
and Genius addicted to himMicrocosmus hath effected
from his Nativity, that Magi.
is,
spiritualCally, addicted to
wisdom: and how the same is achieved. him by his Spirit and Genius from his Nativity, is spiritual.
The third is Olympick Magick, in what manner a man may do and suffer by
theThe
Spirits of Olympus. third is Olympic Magic, in what manner a man may do and suffer by
it.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth the opera
­The
tions by the fourth is Hesiodic
Spirits and Homeric magic,
called Cacod^mones, which
as it were notteaches the operation.
adversaries to mankinde
.“By Thethe Spirits
fifth iscalled
Romane Cacodæmons,
or SibyllineasMagick,
if they were
which not adversaries
acteth to
and operates with Tute
­The
mankind.” fifth is Romane or Sibylline Magic, which acts and
lar Spirits and Lords, to whom the whole Orb of the earth is distributed. This operates with Tute.
isLords and Spirits,
Valde insignis to whom
magia. To the whole
this, orb of the of
the doctrine Earth
theisDruids
distributed. Thisreferred.
is also is.
The sixth is Pythagorical Magick, which onely acteth with Spirits to whom
givenisThe sixth is Pythagorean
the doctrine Magick,
of Arts, as whichMedicine,
Physick, only acts with Spirits to whom
Mathematics, it is.
Alchymie, and
suchGiven the doctrine of the arts, such as Physick, Medicine, Mathematics, Alchemy,
Künstlerische
and so on.
Kinde. The seventh is the Magick of Apollonius, and the like, and agreeth with
Romane andseventh
theThe is the Magick
Microcosmical of Apollonius
Magick: onely it hath andthisthepeculiar,
like, andthat agrees with the.
it hath
powerRomane and Microcosmical
over the hostile spirits of mankind. Magick: it has only this peculiarity, that it has
power.
The eighth is Hermetical, that is, Tgyptiacal Magick; and differeth not
FrommuchThe
Divine Magic. eighth is Hermetical, that is, Egyptian Magick; and differs not much.
The ninth is that wisdom which dependeth solely upon the Word of God;
this isandThe
called ninth is that Magick.
Prophetical wisdom which depends solely on the Word of God.
2This is called Prophetic Magick.

1. ¿
Quiéne
2. None of these latter eight books exist in the present day. -- ed
.None
s?of these last eight books exist today.

5
.
 The first Tome of the Book
ofTheArbatel
first tome
of of the
book.MagickArbatel of
Calle
Magic.d.
ISAGOG
E.
In the Name of the Creator of all things both visible and invisible, who revealeth
hisIn the Name
Mysteries of his
out of the Creator
Treasuresof to
all them
things,that
bothcall
visible
upon and invisible,
him; who reveals
and fatherly and merci
Himself.
­Mysteries out of his treasures to them that call upon him; and fatherly and mercy.
fully bestoweth those his Secrets upon us without measure. May he grant unto us
, fully bestow
through those secrets uponSon
his onely-begotten us without measure.
Jesus Christ ourMay he grant
Lord, his us,
ministring spirits,
thethrough
revealers of his secrets, that we may write this Book of Arbatel, concerningspirits,
his only-begotten Son, Jesus Christ our Lord, his ministering the great
the.
­Revealers
est Secretsof his secrets,
which that we
are lawful formay
man write this Book
to know, andoftoArbatel
use themconcerning
withoutthe great.
offence
untoThe
God. Amen secrets which are lawful for man to know, and to use them without
offense.
.God. Amen
.

6
.
 The first Septenary of Aphorisms
.The first septenary of aphorisms.
The first aphorism
.
Whosoever wishes to know secrets, let him learn how to keep secret things secret.
and to reveal those things that are to be revealed, and to seal those things which
areAnd
to to reveal
be sealed: andthose
not tothings
give that
holy are to be
things to revealed,
dogs, norand
castto seal before
pearls those things
swine.that are.
Observe
thisTo be sealed: and do not give holy things to dogs, nor cast pearls before
Law, and the eyes of your understanding shall be opened to understand secret things; swine.
Observe this.
And thou shalt have whatsoever thy mind desireth to be divinely revealed unto thee.
Thou shalt have also the Angels and Spirits of God prompt and ready in their
natureYou
to minister shall
unto also
thee,have the Angels
as much as any and Spirits
humane of God
minde canprompt
desire and ready in their
nature.
.to minister unto thee, as much as any human mind can desire.
Aphorism 2
.Aphorisme 2
.
In all things call upon the Name of the Lord: and without prayer unto God
throughIn
his all things,
onely-begotten calldoupon
son, the name
not thou of theto
undertake Lord,
do orand prayany
think to thing.
God always.
And use
theHis
Spirits given and attributed unto thee, as Ministers, without rashness and And
only-begotten Son, do not thou undertake to do or think anything. use
presump
the.
­Spirits given and attributed unto thee, as Ministers, without rashness and presumption.
Correction: "As the messengers of God, having due reverence towards the Lord of
Spirits."
And the remainder of thy life do thou accomplish, demeaning thy self peaceably,
toAnd the of
the honor remainder
God, andoftheyour life,ofdoyourself
profit you accomplish, comporting yourself peacefully.
and your neighbor.

Aphorism 3
.Aphorisme 3
.
Live to thy self, and the Muses: avoid the friendship of the Multitude: be thou covet
­Liveoftotime,
ous thyself and the Muses;
beneficial avoidUse
to all men. the thy
friendship
Gifts, of
be the multitude;
vigilant in thybeCalling;
thou covetous.
and let
theUse thy Gifts, be vigilant in thy
The word of God shall never depart from Calling; and let them.
your mouth.
Aphorism 4
.Aphorisme 4
.
Be obedient to good Admonitions: avoid all procrastination: accustom thy self
toBe obedient
Contancie andto Gravity,
good admonitions:
both in thy avoid all procrastination;
words and deeds. Resist accustom yourself of
temptations to.
theContagion and Gravity, both in thy words and deeds. Resist the
Tempted, by the Word of God. Flee from earthly things; seek after heavenly things. temptations of
them.
Put no confidence in thy own wisdom; but look unto God in all things, according
toPutsentence
That no confidence in your
from Scripture: own
When wewisdom; butwhat
do not know lookweunto
shallGod in all
do, unto things.
Thee, O God.
do we lift up our eyes, andfrom thee we expect our help. For where all humane refuges
doDo weus,
Forsake liftand
upthere
our eyes, andhelp
will the fromof Thee we expect
God shine our help. For
forth, according where
to the allofhuman
saying Philo. refuges
do.
Aphorism 5
.Aphorisme 5
.
Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and
thyThou shalt
neighbour love
as thy theAnd
self Lordthe
thy Lord
God with
willall thy heart,
keep thee asand
thewith all thy
apple soul,eye,
of his andand
with
all thy strength.
willNeighbor as thyself. 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
thyDeliver thee from all evil and will replenish thee with all good; and nothing shall
harm thee.

7
.
soul desire, but thou shalt be fully endued therewith, so that it be contingent to
thesoul
salvationdesire,
of thybut
soulthou
and shalt be fully endued therewith, so that it be contingent on
it.
bodySalvation of your soul
and body.
Aphorism 6
.Aphorisme 6.
Whatsoever thou hast learned, frequently repeat, and fix the same in thy minde:
andWhatsoever
learn much, butthounot hast
many learned,
things,frequently
because a repeat
humaneandunderstanding
fix the same incannot
thy mind.
be
alikeLearn
capable in all things, unless it be such a one that is divinely regenerated; be
much, but not many things, because a humane understanding cannot the
unto
same.
himCapable
nothing is so in all things,
difficult unless it which
or manifold, be suchhea may
one who is able
not be divinely regenerated;
equally to attain tounto
him.
.Nothing is so difficult or manifold that he may not be able to attain it equally.
Aphorism 7
.Aphorisme 7.
Call upon me in the day of trouble, and I will hear thee, and thou shalt glorife me,
saithCall
the Lord.upon meIgnorance
For all in the dayisoftribulation
trouble, and
ofIthe
willminde;
hear thee, and thou
therefore call shalt
uponglorify
the
me, saith.
LordThe Lord. For all ignorance is a tribulation of the mind; therefore, call upon
in thy ignorance, and he will hear thee. And remember that thou give honour
the Lord.
untoIn thy ignorance, he will hear thee. And remember that thou givest honor unto.
God, and say with the Psalmist, "Not unto us, Lord, but unto Thy name give the glory."

The second Septenary

.The second septenary.
Aphorism 8
.Aphorisme 8.
Even as the Scripture testifies, that God appointeth names to things or persons,
andEven
also with as
themthe hath
Scripture testifies,
distributed that God
certain appoints
powers names out
and offices to things
of his or persons.so
treasures:
theAlso,
Charactersheand
has Names
distributed certain
of Stars havepowers
not anyand offices
power by out of his
reason of treasures to or
their figure them.
pro
­Characters and names of stars have no power due to their figure or properties.
nunciation, but by reason of the vertue or office which God hath ordained by
naturePronunciation,
either to such a Name butorbyCharacter.
reason of the
Forvirtue
there or
is office which
no power God in
either hasheaven
ordainedor
by nature.
inEither 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,
theyEarth
can neitherorgive
hell,orwhich does not
draw forth intodescend fromany
any action, God; andthey
thing without
have His permission,
they.neither give nor draw forth into any action anything they have.
.can
Aphorism 9
.Aphorisme 9.
That is the chiefest wisdom, which is from God; and next, that which is in
spiritualThat is the greatest
creatures; afterwards, wisdom,
in corporal which is fourthly,
creatures; from God; in and next, and
Nature, that natural
which isthings
spiritual.
.Creatures;
The Spiritsafterwards, in corporeal
that are apostate, and creatures;
reserved tofourthly,
the lastinjudgement,
Nature and donatural
followthings.
these
,The spirits that are apostate and reserved for the Last Judgment
after a long interval. Sixthly, the ministers of punishments in hell, and the follow these.
obedientAfter
unto a long interval.
God. Seventhly, Sixthly,
the Pigmies do the
notministers
possess theof punishment in hell,
lowest place, and and
theythe
obedient. God. Seventhly, the Pigmies do not occupy the lowest place, and they who.
whoUnto
inhabit in elements, and elementary things. It is convenient therefore to know
andInhabit in elementsof
discern all differences and
theelementary
wisdom ofthings. It is therefore
the Creator and the convenient to know
Creatures, that and.
it may
bediscern all the differences between the wisdom of the Creator
certainly manifest unto us, what we ought to assume to our use of every thing,and that of the
Creatures, so manifest
andCertainly that it may be.us what we ought to assume for our use of everything.
that we may know in unto truth how and in what maner that may be done. For
truelythat we may
every creature know infor
is ordained truth
somehow and in what
profitable end manner
to humane thatnature,
may beand
done.forFor
the ser
truly.
­Every creature is ordained for some profitable end to human nature and for the service.
vice thereof; as the holy Scriptures, Reason, and Experience, do testifie
.vice versa; as the holy Scriptures, Reason, and Experience do testify.

N
o
c
o
rr
 Aphorism 10
.Aphorisme
10.
God the Father Almighty, Creator of heaven and earth, and of all things visible
andGod the
invisible, in Father
the holyAlmighty, Creator
Scriptures of heaven
proposeth and to
himself earth,
haveandanofeye
allover
thingsus;visible
and as
and invisible.
aInvisible, in the holy Scriptures, proposes Himself to have an eye over us; and as a.
tender father which loveth his children, he teacheth us what is profitable, and
whatTender
Not what we are father whoand
to avoid loveth
whathiswe children, he teacheth
are to embrace; then he us whatusistoprofitable
allures obedience.and
what is not.
ence with great promises of corporal and eternal benefits, and deterreth us (
withSentence
threatning of with great promises
punishments) from of corporal
those thingsand eternal
which arebenefits, and deterreth
not profitable for us. us.
TurnThreatening
over therefore with punishments
thy hand, for
boththose things
night and that
day, are notholy
those profitable for us.
Writings, thatTurn.
thouOver, therefore, with thy hand, both night and day, those holy
mayest be happie in things present, and blessed in all eternity. Do this, and thouwritings that
thou.
Live as theyou
shaltMay holybebooks
happyhave
in present
taught things
you. and blessed for all eternity. Do this, and you
shall.
Aphorism 11
.Aphorisme
11.
A number of Four is Pythagorical, and the first Quadrate; therefore here let us
placeA number of
the foundation offour is Pythagorean
all wisdom, and wisdom
after the the first square;
of Godtherefore,
revealed let
in us
theplace
holyitScrip
here.
­The foundation
tures, and to theofconsiderations
all wisdom is the wisdom in
proposed of Nature
God revealed in the holy Scriptures.
."tures" should be corrected to "features."
Appoint therefore to him who solely dependeth upon God, the wisdom of
Corrected text: "features,
everyAppoint thereforeand
to to
him the
whoconsiderations
solely
creature
proposed toinserve and
Nature." obey him, nolens volens,depends
willing upon God, the wisdom
or unwilling. And in of this,
everyone.
theCreature to serve and obey him, nolens volens, willingly or unwillingly. Anddisin
omnipotency of God shineth forth. It consisteth therefore in this, that we will
this, the.
­The omnipotency
cern the creaturesofwhich God shines
serveforth. It consists,
us, from those therefore,
that are in this, that we
unwilling; andwill dis­.
that we
Learn how to accommodate the wisdom and offices of every creature to ourselves. we may.
mayDiscern the creatures that serve us from those that are unwilling; and that
This Art is not delivered, but divinely. Unto whom God will, he revealeth his secrets
;Thistoartwhom
but is not delivered,
he will notbutbestow
divine. To anywhom
thingGodoutwills,
of hisHetreasuries,
reveals Histhat
secrets;
person
shallBut to whom he will not bestow
attain nothing without the will of God. anything from his treasuries, that person shall.
Therefore we ought to desire [illegible Greek]1 from God alone, which
willTherefore,
mercifully impart these we ought
things to unto
desireus.[illegible Greek]
For he who from
hath Godusalone,
given which
his Son, andwill.
com
­Mercifully
manded us impart to pray these
for things to us.
his holy For he
Spirit, Howwho much
has given
moreus will
his Son, and com…
he subject unto us
themanded
whole us toand
creature, praythings
for hisvisible
Holy Spirit. How much
and invisible? more will
Whatsoever ye He
ask,subject
ye shalltoreceive
us
the? creatures, and things visible and invisible? Whatever you ask, you shall receive.
.Whole
Beware that ye do not abuse the gifts of God, and all things shall work together
untoBeware that you do
you for your salvation. Andnotbefore
abuseallthethings,
gifts ofbeGod, and all
watchful things
in this, shall
That work
your names
together for
beThank you good.
for your salvation. And before all things, be watchful in this, that
written in heaven: this is more light, That the spirits be obedient unto you, as your
names are.
ChristWritten
admonisheth in heaven: this is more light, that the spirits be obedient unto you,
as
. to Christ.

Aphorism 12
.Aphorisme
12.
In the Acts of the Apostles, the Spirit saith unto Peter after the Vision, Go down,
andIn the Acts
doubt not but Iof the sent
have Apostles,
them,the Spirit
when he says
was to Peter
sent for after
fromthe vision, "Go
Cornelius down, and
the Centurion
.Doubt
..." not that I have sent them when he was sent for by Cornelius the Centurion.
After this maner, in vocal words, are all disciplines delivered, by the holy Angels
ofAfter this manner, in vocal words, all disciplines are delivered by the holy
Angels.
1. w
nipanuisgaw.

Y
o
ur
i
npu
God, as it appeareth out of the Monuments of the Egyptians. And these
thingsGod, as it vitiated
afterwards were appears and fromcorrupted
the monuments of the Egyptians.
with humane opinions; and Andbythese
the things.
of evil spirits, who sow tares amongst the children of disobedience, as it is and by
instigationAfterwards, they were vitiated and corrupted by human opinions
instigation. evil spirits who sow tares among the children of disobedience, as it is
manifestOf
out of St. Paul, and Hermes Trismegistus. There is no other manor of restoring
manifest.
theseOut
Arts, thenofby
St.the
Pauldoctrine
and Hermes of theTrismegistus,
holy Spirits there is nobecause
of God; other manner of restoring
true faith cometh
these.
byArts, then by the doctrine of the Holy Spirit of God; because true faith comes by.
hearing. But because thou mayst be certain of the truth, arid mayst not
doubtHearing.
whether But because
the spirits that speak thou mayst
with thee,bedo
certain of the
declare truth,
things andormayst
true false, not doubt.
let it
onelyWhether
depend upon thy the faith
spiritsinthat
God;speak
thatwith
thouthee declare
mayst things
say with trueIor
Paul, false,
know onlet it only.
whom I trust
.Depend
If upon your
no sparrow faithtointhe
can fall God; that you
ground may say
without the with of the"IFather
will Paul, know inwhowhom
is inI trust."
heaven,
How much more will not God suffer thee to be deceived, O thou of little faith,
ifHow much more will God not suffer thee to be deceived, O thou of little
You depend wholly upon God and adhere only to Him?
faith?

Aphorism 13
.Aphorisme
13.
The Lord liveth; and all things which live, do live in him. And he is truely ATT",
whoThe
hath given Lord liveth;
unto and allthat
all things, thingsthey which livewhich
be that do livetheyin Him.
are: And He his
and by is truly
wordATT. alone
,has given unto all things that they may be that which they are:
through his Son, hath produced all things out of nothing, which are in being. He cal and by his word alone,
-through
leth all thehisstars,
Son, and
has produced
all the host allofthings
heaven outby oftheir
nothing, which
names. Heare in being.
therefore He cal-.
knoweth
theLet
true all the and
strength starsnature
and allofthe host the
things, of heaven
order andbe called
policieby oftheir
everynames.
creatureHevisible
thereforestrength
andTrue knoweth them.
and nature of things, the order and policy of every visible creature.
invisible, to whom God hath revealed the names of his creatures. It remaineth also
,Invisible, to whom God has revealed the names of His creatures.
that he receive power from God, to extract the vertues in nature, and hidden It also remains,
secretsthat he receives
Of the creature; and topower
bring from
their God
power to into
extract the virtues
action, in nature into
from darkness and light.
hidden secrets.
Thy scope therefore ought to be, that thou have the names of the Spirits, that is
,Your scope, therefore,
their powers and offices,oughtand
to be to have
how theythearenames of theand
subjected Spirits, that is, by God to minis
appointed
­Their powers and offices, and how they are subjected
ter unto thee; even as Raphael was sent to Tobias, that he should heal to and appointed by God
his to minister.
father,
andto thee; even as Raphael was sent to Tobias, to heal his
deliver his son from dangers, and bring him to a wife. So Michael, the fortitude father.
ofDeliver
God governeth his son thefrom danger
people and bring
of God: himthe
Gabriel, to amessenger
wife. So Michael,
of God, thewas sent
fortitude of.
Daniel, Mary, and Zachary the father ofJohn Baptist. And he shallwas
toGod governeth the people of God: Gabriel, the messenger of God, be sent
given to.to
theeDaniel,
that desirestMary,
him, who Zachary
and will teachare thewhatsoever
thee fathers of John the Baptist.
thy soul Andinhethe
shall desire, shall be
given to you.
naturethat desires him, who will teach you whatever your soul shall desire, in nature
of things. His ministery thou shalt use with trembling and fear of thy Creator
.,of things. His ministry 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
notRedeemer
thou let slip anyandoccasion
Sanctifier, that is toand
of learning say,bethe Father,inSon,
vigilant thy and Holy
calling, Ghost,
and thou and
do not.
IshaltDo not let that
want nothing slip is
any occasionfor
necessary foryou.
learning, and be vigilant in your calling, and you
shall.
Aphorism 14
.Aphorisme
14.
Thy soul liveth for ever, through him that hath created thee: call therefore upon
theThy
Lord thysoul
God,liveth
andforever,
him onelythrough
shalt him
thouthat hath
serve. created
This thouthee:
shaltcall
do, therefore upon
if thou wilt per
him.
­Lord thy God, and him only shalt thou serve. This thou shalt do, if thou wilt.
form that end for which thou art ordained of God, and what thou owest to God
andForm that end for
to thy neighbour. Godwhich you areofordained
requireth by God,that
thee a minde, and thou
what shouldest
you owe tohonour
God.
histo
Son, thy
andneighbour. God requireth
keep the words of his Sonof thee
in thya mind
heart:that thou honour
if thou shouldesthim,
honour
thouHim.
hast
the will of thy Father which is in heaven. To thy neighbour thou owesthave
doneSon, keep the words of his Son in your heart: if you honor him, you done
offices
well.
ofthe will and
of thy Father
humanity, that thou who
draw is
allinmen
heaven. To thy
that come to neighbor thou owest
thee, to honour offices
the Son. Thisof.
isHumanity, and that Thou draw all men that come to Thee to honor the Son. This is.

IO
.
the Law and the Prophets. In temporal things, thou oughtest to call upon God as
aThe Law
father, andhe
that thewould
Prophets.
giveIn unto
temporal
theematters, you ought of
all necessaries to call
thisupon
life:God
andasthou
a. oughtest
toFather, that he would give unto thee all necessaries of this life;
help thy neighbour with the gifts which God bestoweth upon thee, whether and thou oughtest
theyto.
beHelp thy
espiritual neighbor with the gifts that God bestows upon thee, whether they be.
o corporal.
Therefore thou shalt pray thus
:Therefore,
O Lord of heavenyou shall
and pray
earth,like
Creator and Maker of all things visible and invisible; I,
this:
though unworthy, by thy assistance call upon thee, through thy onely begotten Son
JesusThough
Christ our Lord, unworthy, by Thy
that thou assistance
wilt give untoI call uponholy
me thy Thee, through
Spirit, Thy only
to direct begotten
me in Son,
thy truth
Jesus.
untoChrist our Lord, I ask that thou wilt give unto me thy holy Spirit to direct me in thy
all good.
truth.
Amen. Because I earnestly desire perfectly to know the Arts ofthis life and such things as
areBecause
necessary for us, Iwhich
earnestly
aredesire to perfectly know
so overwhelmed the arts ofand
in darkness, thispolluted
life and such
withthings as are.
infnite
humanenecessary
opinions, that I offormy us,
ownwho are can
power so overwhelmed in darkness,
attain to no knowledge in and polluted
them, unless with
thou infinite
teach
humanity. that of my own power I can attain no knowledge in them, unless thou
itOpinions,
Grant me, therefore, one of thy spirits, who may teach me those things which thou
teach
would.it.
Destiny has made me know and learn, for thy praise and glory, and the profit of our neighbor.
Give me a/so an apt and teachable heart, that I may easily understand those things
whichGive
thou me anme,
shalt teach aptand
andmayteachable
hide them heart,inthatmy Iunderstanding,
may easily understand
that I maythose things which.
bring
as out ofthy inexhaustible treasures, to all necessary uses. Andgive me grace, thatthat
them forthThou shalt teach me, and may hide them in my understanding, I mayI
may bring
useAsthy
out giftsthem forth.
of thy humbly,
inexhaustible treasures, to all necessary uses. And give
such with fear and trembling, through our me grace
Lord that Christ,
Jesus I may use.
with
thySuch thy
holy Spirit. gifts humbly, with fear and trembling, through our Lord Jesus Christ, with
thee.
AmenHoly
Spirit. Amen.
The Third Septenary
.The Third Septenary.
Aphorism 15
.Aphorisme
15.
They are called Olympick spirits, which do inhabit in the firmament, and in the
starsThey are calledand
of the firmament: Olympic spirits,
the office of which do inhabit
these spirits is tothe firmament
declare and the
Destinies, stars.
and to admin
­of the firmament: and the office of these spirits is to declare destinies,
ister fatal Charms, so far forth as God pleaseth to permit them: for nothing, and to administer.
neitherSister
evil spirit nor Fatal Charms,shall
evil Destiny, as far
beas God
able to permits
hurt himthem: who forhathnothing,
the most neither.
High for
hisNo evil spirit nor evil destiny shall be able to hurt him who has
refuge. If therefore any of the Olympick spirits shall teach or declare that which the Most High for his.
hisrefuge.
star to which he is appointed portendeth, nevertheless he can bring forth is his
Therefore, if any of the Olympic spirits shall teach or declare that which
.nothingThe star to which he is appointed portends, nevertheless, he can bring
into action, unless he be permitted by the Divine power. It is God alone who
forth nothing.
givethInto action, unless
them power to effect it. he is permitted
Unto God theby the Divine
maker of all power.
things, Itare
is God aloneall
obedient who
gives.
thingsThey have theandpower to effect it. Unto rest
God,inthe maker of allbethings, all things
celestial, sublunary, infernal. Therefore this: Let God thy guide in
are obedient.
things which thou undertakest, and all things shall attain to a happie andall.
allCelestial, sublunary, and infernal. Therefore, rest in this: Let God be thy guide in
desiredThings
end; even as the which thou
history ofundertakest,
the whole worldand all things and
testifies shalldaily
attain to a happyshows.
experience and desired
outcome.
There is peace for the godly; there is no peace for the wicked, saith the Lord.

Aphorism 16
.Aphorisme
16.
There are seven different governments of the Spirits of Olympus, by whom God
hathThere
appointed thearewhole
seven frame
different
andgovernments of world
universe of this the Spirits
to be of Olympus,
governed: andby whom
their visi
God has. the whole frame and universe of this world to be governed: and their vision.
­Appointed
ble stars are Aratron, Bethor, Phaleg, Och, Hagith, Ophiel, Phul, after the
OlympickBlue
speech. Everystars
one are Aratron,
of these Bethor,
hath underPhaleg,
him a Och, Hagith,
mighty Ophiel,
Militia Phul,
in the after the
firmament
Olympians.
.Speech. Each one of these has under it a mighty militia in the firmament.

II
.
 ARATHON ruleth visible Provinces XLIX
.Les règles ARATHON régissent les
BETHOR,
provinces
XLILBETHOR,visibles XLIX.
PHALEG,
XLIL. XXXV
.PHALEG, XXXV.
OCH, XXVIII
.OCH, XXVIII.
HAGITH, XXI.
OPHIEL, XIV.
PHUL, VII.

So that there are 186 Olympick Provinces in the whole Universe, wherein
SeventheSo thereexercise
governors are 186their
Olympic
power,Provinces
all of whichinare
theelegantly
whole Universe.
set forth in Astron.
omy. But in this place it is to be explained, in what maner these Princes and
PowersOh
may he drawn my. But
intoincommunication.
this place, it is toAratron
be explained in whatinmanner
appeareth the firstthese
hourprinces and
of Saturday
powers...
,May he betruely
drawngiveth
into communication. Aratronhis
appears in the and
first Provincials.
hour of Saturday.
and very answers concerning Provinces So
likewiseAnd
Do very truly
the rest appear gives
in order onanswers
their daysconcerning
and hours? hisAlso,
provinces and of
each one provincials.
them rulesSo490.
likewise.
yeers. The beginning of their simple Anomaly, in the 60 yeer before the Nativity
ofYears.
Christ, was Thethebeginning
beginningofoftheir simple anomaly,
the administration in the and
of Bethor, 60 years before
it lasted untilthe
the
Nativity.
yeerChrist was the beginning of the administration of Bethor, and it lasted until the year.
of our Lord Christ 430. To whom succeeded Phaleg, until the 920 yeer. Then
beganof
Och, andour Lord Christ
continued until430. To whom
the year 1410, Phaleg succeeded,Hagith
and thenceforth until the 920untill
ruleth year. the
Then it
began.
yearOch, and continued until the year 1410, and thenceforth Hagith ruleth until the year.
1900.

Aphorism 17
.Aphorisme
17.
Magically the Princes of the seven Governments are called simply, in that time,
dayMagically,
and hour wherein the princes of the
they rule sevenor
visibly governments
invisibly, byaretheir
simply called,and
Names in that time, "day
Offices
."
whichAn hour wherein they rule visibly or invisibly, by their names and offices.
God hath given unto them; and by proposing their Character which they have
givenGod
or confirmed hath given unto them, and by proposing their character, which they have
received.
.or confirmed
.
The governor Aratron hath in his power those things which he doth naturally
,The
that is, governor
after Aratron
the same has inand
manner his subject
power those things
as those whichwhich
things he doesin naturally,
Astronomy
areThat is, in the same manner
Ascribed to the power of Saturn. and on the same subject as those things which are in
Astronomy.
Those things which he does of his own free will are,
1. That he can convert any thing into a stone in a moment, either animal
plant,or1. That hethe
retaining cansame
convert anything
object to the into
sightstone in a moment, whether animal or not.
.Plant, retaining the same
2. He converts object into
treasures in sight.
coals, and coals into treasure.
3. He gives familiars with a definite power.
4. He teaches Alchemy, Magic, and Medicine.
5. He reconciles the subterranean spirits to men; makes hairy men.
6. He causes one to be invisible.
7. The barren he maketh fruitful, and giveth long life
.7. He makes the barren fruitful and gives long life.

12
.
 His character
.His character.

He hath under him 49 Kings, 42 Princes, 35 Presidents, 28 Dukes, 21 Minis

­He has under
ters, standing beforehim 49 14
him; kings, 42 princes,
familiars, seven35messengers:
presidents, 28hedukes, and 2136,000.
commands ministers.
Legions of spirits; the number of a legion is 490.

Bethor governeth those things which are ascribed to Jupiter, he soon

beingcomethBethor
called. He that governs thosewith
is dignified things
hiswhich are ascribed
character, he raisethto to
Jupiter; he soon
very great dignities
,Beingcomes.
called. He who is dignified by his character raises himself to very great
to cast open treasures: he reconcileth the spirits of the aire, that they give
dignities.
trueTo
answers:cast open
they treasures:
transport he reconciles
precious the place
stones from spiritstoofplace,
the air so they
and that they
makespeak
truly.
medicinesAnswers: They transport precious stonesalso
from place toofplace, and they make
to work miraculously in their effects: he giveth familiars the firmament,
medicines.
andto work miraculously in their effects: He gives also familiars of the firmament,
prolongeth life to 700 yeares if God will
and.
.prolongeth life to 700 years if God wills.
His character.

—•
-----------------------------------------—•
-----------------------------------------.

He hath under him 42 Kings, 35 Princes, 28 Dukes, 21 Counsellors, 14 Minis

ters, 7­He has under him
Messengers, 42 kings,
29000 35 of
legions princes,
Spirits28 dukes, 21 counselors, 14 ministers.
.ters, 7 Messengers, 29,000 legions of Spirits
.
Phaleg ruleth those things which are attributed to Mars, the Prince of peace.
He who HePhaleg ruleth
has character those
rises things
to great which
honors are attributed
in military affairs. to Mars, the Prince of
Peace. He.
His character
.His character.

Och governeth solar things; he giveth 600 yeares, with perfect health;
heAndgreat
bestoweth governs solar things;
wisdom, he gives
giveth the most600 years, with
excellent perfect
Spirits, health.
teacheth perfect Medi
­bestoweth great wisdom, giveth the most excellent Spirits, teacheth perfect
cines: he converteth all things into most pure gold and precious stones: he Medi­ation.
givethCines: He converts all things into the most pure gold and precious stones; he
gives.

13
.
gold, and a purse springing with gold. He that is dignified with his Character,
heGold, and atopurse
maketh him overflowing
be worshipped as with gold.byHe
a Deity, thewho is dignified
Kings by his
of the whole character.
world
.MakeThe
him be worshipped
character. as a Deity by the kings of the whole world.

O
.
He hath under him 36536 Legions: he administreth all things alone: and all
spiritshisHe
servehath
himunder him 36,536 legions; he administreth all things alone, and all are
by centuries
his.serve him for
.Spirits
centuries.
Hagith governeth Venereous things. He that is dignified with his Character,
makethheHagith governs
very fair, and tovenereal things.
be adorned Heall
with who is dignified
beauty. with his character.
He converteth copper into gold
,make it very fair, and to be adorned with all beauty. He converts
in a moment, and gold into copper: he giveth Spirits which do faithfully copper into serve
gold,
thoseIn a moment, and
to whom they are addicted. gold into copper: He gives spirits that faithfully serve them.
His character
.His character.

He hath 4000 Legions of Spirits and over every thousand he ordaineth

KingsHe
For their has 4000
appointed legions of spirits, and over every thousand, he ordains kings.
seasons.

T
he
re
is
n
 Ophiel is the governour of such things as are attributed to Mercury: his Charac
­Ophiel
There is is the governor of such things as are attributed to Mercury: his Charac­ters.
this.

His Spirits are 100000 Legions: he easily giveth Familiar Spirits: he teacheth
Arts: allHis
and hespirits
thatareis100,000 legions;
dignified withhehis
easily gives familiar
Character, spirits; he
he maketh himteaches
to beall.
able in
aArts: And he who is dignified by his character makes
moment to convert Quicksilver into the Philosophers stonehim capable in a.
.Moment to convert Quicksilver into the Philosopher's Stone.
Phul hath this Character
.Phul has this character.

He changeth all metals into silver, in word and deed; governeth Lunary things
;Hethe
healeth changes all he
dropsie: metals intospirits
giveth silver,ofinthe
word and who
water, deed;do
governs lunarin
serve men things;
a
corporealHealeth the dropsy: he giveth spirits
and visible form; and maketh men to live 300 yeers of the water, who serve men in a
corporeal form.
.and visible form; and makes men live 300 years.
The most general precepts of this secret.
1. Every governor acts with all his spirits, either naturally, namely, always.
after the same maner; or otherwise of their own free-will, if God hinder them not
.after2.theEvery
sameGovernour
manner; or is otherwise of their
able to do own free
all things will,
which areif done
God hinders
naturallythem
in anot
. longEvery governor is able to do all things that are done naturally in a long.
time, out of matter before prepared; and also to do them suddenly, out of matter
notTime,
before out of matter
prepared. As Och,prepared;
the Princeand
of also
Solartothings,
do them suddenly,
prepareth goldout
in of
thematter not.
mountainsBefore preparing. As Och, the Prince of Solar Things,
in a long time; in a less time, by the Chymical Art; and Magically, in a moment prepares gold in
the mountains.
.In a 3.
long time;
The trueinand
lessdivine
time, by the Chymical
Magician may use Art;all
andtheMagically,
creatures in ofaGod
moment.
and their
offices.
the Governours of the world, at his own will, for that the Governours of the
worldThe
are obedient governors
unto them,of the world,
and comeatwhen
his own
theywill,
are for the governors
called, of thetheir
and do execute world.
com
­Are obedient unto them, come when they are called, and do execute
mands: but God is the Author thereof: as Joshua caused the Sun to stand still their commands.
inmands: but God is the Author thereof: as Joshua caused the Sun to stand still.
Heaven
.

15
.
 They send some of their Spirits to the Mean Magicians, which do obey
onely in some send
themThey some ofbusiness:
determinate their spirits
but tothey
the mean magicians,
hear not the falsewho do obey
Magicians,
butOnlythem.in some determined business: but they do not hear the false magicians.
expose them to the deceits of the devils, and cast them into divers dangers, by
theExpose
Command them of God;to the
as deceits
the Prophetof theJeremiah
devil andtestifieth,
cast themininto
his diverse dangers. con
eighth Chapter,
­Command of
cerning the Jews God; as the Prophet Jeremiah testifies in his eighth chapter, con.
.Concerning
4. In allthe
the elements there are the seven Governours with their hosts, who
Jews.doIn all the elements, there are the seven Governors with their hosts, who do.
move with the equal motion of the firmament; and the inferiours do always
dependMove
upon with the
the superiors, as itequal motion
is taught of the firmament; and the inferiors always
in Philosophy.
depend.
5. A man that is a true Magician, is brought forth a Magician from his
womb: mothersA mando
others, who who is themselves
give a true magician is brought
to this forth
office, are from his
unhappie. mother.
This is that
John the Baptist speaketh of: No man can do any thing oJ'himselJ', except it heThis
whichWomb: Others, who do give themselves to this office, are unhappy. givenis
that
himJohnwhich.
the Baptist speaks: No man can do anything of himself, except it be given to him
from above
.
.Corrected
Every Character given from a Spirit, for what cause soever, hath his efficacie
text: from
this business, character
above.
inEvery for whichgiven from ain
it is given, spirit, for whatever
the time prefixed:cause,
But ithas itsbe
is to efficacy
used thein it.
sameThis business, for which it is
Day and planetary hour in which it is given. given, within the specified time: But it is to be used
the same way.
7. God lives, and your soul lives: keep your Covenant, and you shall have
whatever
the spirit shallyou desire.
reveal unto thee in God, because all things shall be done which
theThe
The Spirit promises unto unto thee in God, because all things shall be done which
spirit shall reveal
are.
thee.
Aphorism 18
.Aphorisme
18.
There are other names of the Olymick spirits delivered by others; but they onely
areThere
effectual,are otherare
which names for the to
delivered Olympic
any one, spirits delivered
by the Spiritbytheothers; but they
revealer, are only
visible or invisi
those.
­Effectual, which are delivered to anyone by the Spirit, the revealer, visible or invisible.
ble: and they are delivered to every one as they are predestinated: therefore they
areble: and they are delivered
called Constellations; and they to everyone
seldomeashave they any
are predestined:
efficacie abovetherefore, they are.
40 yeers.
it is most safe for the young practisers of Art, that they work by the offices40of
Thereforecalled Constellations; and they seldom have any efficacy beyond
years.isTherefore.
theIt safest without
for young practitioners of if
artthey
thatare
they work underto theattain
guidance of
Spirits alone, their names; and pre-ordained the Art
professionals.
ofSpirits alone, without their names; and if they are preordained to attain the
Magick, the other parts of the Art will offer themselves unto them of their
Art of.
ownMagic, thetherefore
other parts
accord. Pray forofa the Art willfaith,
constant offerand
themselves
God will to bring
them of totheir
passown accord.
all things
inaccord.
due season Pray therefore for a constant faith, and God will bring all things to pass.
.due season
.
Aphorism 19
.Aphorisme
19.
Olympus and the inhabitants thereof, do of their own accord offer themselves to
menOlympus
in the forms ofand its inhabitants,
Spirits, and are ready of their own accord,
to perform their offer
Officesthemselves
for them,to men.
whether
theyIn the forms of spirits, and are ready to perform their
will or not: by how much the rather will they attend you, if they are desired? offices for them, whether
they.
ButWill
there do they
appear attend
also to
evilyou at all,and
Spirits, if they are desired?
destroyers, whichBut.is caused by the envy and mal
­There do appear also evil spirits and destroyers,
"ice of the devil; and because men do allure and draw which are caused
them by envy
unto and malice.with
themselves
theirs."
sin, as a punishment due to sinners. Whosoever therefore desireth familiarly to
haveSin, as a punishment
a conversation with Spirits, for let
sinners. Therefore,
him keep himself whoever desires to have
from enormious sins, something
and
intimately.
pray to the most High to be his keeper; and he shall break through all the sins
diligentlyA conversation with Spirits; let him keep himself from enormous and
snares
be diligent.
andPray to the Most High to be His keeper; and He shall break through all the snares.
impediments of the devil: and let him apply himself to the service of God, and
heImpediments
will give him anof the devil:
increase and let him apply himself to the service of God, and he
in wisdom.
shall.

16
.
 Aphor 20
.Afort 20.
All things are possible to them that believe them, and are willing to receive them;
butAll things are possible
to the incredulous to those
and unwilling, all who
thingsbelieve in them and
are unpossible: thereare willing
is no to hinder
greater
receive
-To them.
thethen
incredulous and unwilling, all things arefoolish
impossible: there is no greater
Ance, a wavering mind, levity, inconstancy, babbling, drunkenness.
hindrance.
lusts, and disobedience to the word of God. A Magician therefore ought to be a
manLusts and honest,
that is godly, disobedience to the
constant in word of God.
his words andTherefore, a magician
deeds, having a firmought
faithto be a
man.
towardThat
God is prudent and covetous of nothing but wisdom about divine things. a firm faith.
is godly, honest, and constant in his words and deeds, having

Aphorism 21
.Aphorisme
21.
When you would call any of the Olympick Spirits, observe the rising of the Sun
thatWhen
Day, and ofyouwhatcall anytheofSpirit
nature the Olympic
is that youSpirits, observe
desire; and say thethe rising
prayer thatoffollows.
the Sun.
ing, your desires shall he perfected
.In your desires, shall
Omnipotent they beGod, who hast ordained the whole creationfor thypraise
and eternal
perfected.
glory, andfor the salvation eternal
andOmnipotent and ofman, God, whothee
I beseech hastthat
ordained the whole
thou wouldst sendcreation
thy Spiritfor Thy
N.N.
praise.
ofGlory, and who
for the
the solar order, shallsalvation
inform andofteach man, meIthose
beseech
thingsthee that
which thou
I shall askwouldst
ofhim; or,send
thy Spirit, N.N.
he may bring me medicine against the dropsie, &c. Nevertheless not my will be done, of
thatthe solar order, who shall inform and teach me those things which I shall ask
him; ormay
butHe that.
bring me medicine
thine, through Jesus Christ thyfor thebegotten
only dropsy, etc.Son,Nevertheless,
our Lord. not my will be done,
but.
Amen. But thou shalt not detain the Spirit above a full hour, unless he be
familiarlyBut
addicted unto thee thou shalt not detain the Spirit for more than a full hour, unless he
is familiar.
.addicted to thee.
Forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions
Igive thanks unto you
;As much as God,came in peace,
in whole Name and
thouquietly,
camest:and have
and now answered my petitions;
thou mayest depart in
peaceI give thanks unto God, in whose Name thou camest: and now
unto thy orders; and return to me again when I shall call thee by thy name, or thou mayest depart in order
by thy
peace.
,Unto
or by your orders;which
thy office, and return to me again
is granted fromwhentheICreator.
shall call Amen
you by your name, or by your order,
.or byEcclesiast.
thy office,Chap.
which5.is Begranted from the Creator.
not rash with thy mouth, neither let thy heart be hasty
Amen. toEcclesiastes 5:2. Be not rash with is
thyinmouth, neither let thou
thy heart be hasty.
utter any thing before God; for God Heaven, and in earth: Therefore let
thyUtter anything before God; for God is in Heaven, and you are on earth: Therefore,
Words before: "For a dream comes through the multitude of business."
let your.

THE FOURTH SEPTENARY

.THE FOURTH SEPTENARY.

Aphorism 22
.Aphorisme
22.
We call that a secret, which no man can attain unto by humane industry without rev
­We call which
elation; that a secret which
Science no obscured,
lieth man can attain by human
hidden by God industry
in thewithout rev­.which never
creature;
­Elation; which science lies obscured, hidden by God in the creature;
theless he doth permit to be revealed by Spirits, to a due use of the thing which never.
it self.
these secrets are either concerning things divine, natural or humane. Butthing
AndThe less he permits to be revealed by spirits, to a due use of the thouitself.
And.
maystThese secrets
Examine a few of theare either
most concerning
select, divine,
which you will natural,
commend orwith
human matters.
many more.But you
may.
 Aphorism 23
.Aphorisme
23.
Make a beginning of the nature of the secret, either by a Spirit in the form of a per
­Make
son, oraby beginning
vertues of the nature
separate, of theinsecret,
either humane either by a Spirit
Organs, in what
or by the form of a person.
manner soever
theSon, or by virtues separate, either in human organs, or
same may be effected; and this being known, require of a Spirit which knoweth by whatever manner
soever
thatSame the.
art, that hemay wouldbe affected; and this
briefly declare untobeing
thee known, require
whatsoever that asecret
Spiritis:that
andknows
pray
this.
untoArt, that he would briefly declare unto thee whatsoever that secret is: and pray
God, that he would inspire thee with his grace, whereby thou maist bring the
unto. Correction:
secretGod, Art, heinspire
wouldyou briefly declare unto thee whatever that secret is:
to
and end thou desirest, for the praise and glory of God, and the profit of thy neighbor. the
thepray. that he would with his grace, whereby you may bring forth
secret.
bour
.
bour
. Aphorism 24
.Aphorisme
24.
The greatest secret is number seven.
1. The first is the curing of all diseases in the space of seven dayes, either
by1. natural
character, The firstthings,
is the or
curing of all
superior diseases
spirits within the space
divine of seven days, either by.
assistance.
2. The second is, to be able to prolong life to whatsoever age we please: I say,
corporalThe
a2. andsecond
naturalis to be able to prolong life to whatever age we please: I say, a.
life
.Corporal and natural life.
3. The third is, to have the obedience of the creatures in the elements which
in the formsthird
areThe is to have Spirits;
of personal the obedience
also of of Pigmies,
the creatures in the Nymphes,
Sagani, elements that are.
Dryades,
andIn the forms
Spirits of the woods. of personal spirits; also of pigmies, Sagani, nymphs, dryads, and.
4. The fourth is to be able to discourse with knowledge and understanding.
all things visible and invisible, and to understand the power of every thing, and
toAll it
what things visible and invisible, and to understand the power of everything.
belongeth
.What5.itThebelongs
fifth is, that a man be able to govern himself according to that end
to. for5. The fifth is that a man be able to govern himself according to that end.
Which God has appointed him.
6. The sixth is, to know God, and Christ, and his holy Spirit: this is the perfec
­6. The sixth is to know God, Christ, and his holy Spirit; this is perfection.
Correction: "tion of the
7 The seventh, to be regenerate, as Henochius the King of the inferiour world
Microcosmus."
Theseseventh
.The
Correction: "The
seven is to be aregenerated,
position
secrets man of an like Henochius,
honest the King
and constant of the
minde may inferior
learn of
of the world.
theThese seven
Microcosmus." secrets a man of an honest and constant mind may learn of
Spirits, without any offense to God.
them.
The mean Secrets are likewise seven in number
.The
1. Themain secrets
first aretransmutation
is, the also seven in number.
of Metals, which is vulgarly called Alchymy
which is certainly given to very few,of
,The first is the transmutation metals,
and which
only by is vulgarly
special grace. called alchemy.
2. The second is, the curing of diseases with Metals, either by the
magnetickThe
vertues secondor
of precious stones, is by
thethe
curing of the
use of diseases with metals,
Philosophers either
stone, by like
and the
magnetism.
.virtues of precious
3 The stones,
third is, to beorable
by the use of theAstronomical
to perform Philosopher's Stone, and the like. miracles
and Mathematical
,3. The third is to be able to perform astronomical and mathematical
such as hydraulic engines, to manage business by the influence of Heaven, miracles.
and things of a similar nature.
4. The fourth is to perform the works of natural magic, of whatever sort.
They
are. 5. The fifth is to know all physical secrets.

i8
.
 6. The sixth is, to know the foundation of all Arts which are exercised with
handsthe6. The of
and parts sixth is to know the foundation of all arts that are practiced with it.
the body.
7. The seventh is to know the foundation of all arts that are exercised by them
. nature of man.
angelic

The lesser secrets are seven.

1. The first is, to do a thing diligently, and to gather together much money
.The
2. The firstsecond
is to dois,a tothing diligently
ascend from and to gather
a mean statetogether a lot of
to dignities and money.
honours, and
Establish a new family that may be illustrious and do great things. honors, and to.
to2. The second is to ascend from a mean state to dignities and
3. The third is, to excel in military affairs, and happily to achieve to great things
and to ,3.beThean third
head is ofto theexcel
headinof military
Kings and affairs and happily achieve great things.
Princes
.and to4. be
Tothebe head
a good of house-keeper
the kings and princes.
both in the Country and City
.4. To be a good housekeeper
5. The fifth is to be an industrious both in theandcountry
fortunateandmerchant.
city.
6. To be a Philosopher, Mathematician, and Physician, according to Aristotle
Plato,,To be a philosopher,
Ptolomy, mathematician,
Euclides, Hippocrates, and andGalen physician, according to Aristotle,
.Plato,7.Ptolemy,
To be Euclid,a Divine Hippocrates,
accordingand toGalen.
the Bible and Schooles, which all writers
divinity both old and new have taughtthe Bible and schools, which all writers
ofTo be a Divine according to
acknowledge.
.Divinity, both old and new, has
taught.
Aphorism 25
.Aphorisme
25.
We have already declared what a secret is, the kindes and species thereof:
itWe have already
remaineth now to shew declared howwhat we maya secret
attain is,tothe kinds
know and things
those specieswhich
thereof.
we desire
.remains now to show how we may attain to know those
The true and onely way to all secrets, is to have recourse unto God the things which we desire.
of allAuthorThe
good; and as true and only
Christ way In
teacheth, to all secrets
thefirst is seek
place to have
ye therecourse
kingdomtoofGod, the
God and
Author.
hisOf all good;and
righteousness, and all
as Christ teaches,
these things "Inbe
shall theadded
first place, seek ye the kingdom of God and His."
unto you
.Righteousness, and all these things shall be added unto
2. Also see that your hearts be not burdened with surfeiting, and drunkenness, and the.
you.
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
.Guide5.youAndinI the
willway
giveinyou which you walk. and will teach you in the way in which you should
understanding
go.
Shalt go, and I will guide thee with my eye.
6 Also, if you who are evil know how to give good things to your children, how much more
More. shall your Father, which is in heaven, give his holy Spirit to those who
ask Him?
7. Ifyou will do the will of my Father which is in heaven, ye are truly my disciples
And we ,7. will
If you will to
come do you
the will
andofmake
my Father whichwith
our abode is inyou.
heaven, ye are truly my disciples.
If you draw these seven places of Scripture from the letter unto the Spirit,
orIf youthou
into action, drawcanst
theseout seven
erre,places of Scripture
but shalt attain to from
the the letterbound;
desired to the Spirit, or.
thou shalt
notInto
erre fromaction,
the mark, thouand canst God err,himself
but shaltby attain
his holy theSpirit
desiredwillgoal;
teachthou
theeshalt not. prof
true and
­error from the mark, and God himself by his holy Spirit will teach
itable things: he will give also his ministring Angels unto thee, to be thy companions you true and profound.
,Editableand
helpers, things: He will
teachers also
of all thegive His of
secrets ministering
the world,angels and he unto
willthee to be thy
command every crea
companions.
­Helpers and teachers of all the secrets of the world, and he will command every
ture to be obedient unto thee, so that cheerfully rejoycing thou maist saycreature.
with
theTrue to be obedient unto thee, so that cheerfully rejoicing thou mayst say with
thee.

19
.
Apostles, That the Spirits are obedient unto thee; so that at length thou shalt be cer
­Apostles,
tain of thethat the spirits
greatest thingareof
obedient unto
all, That thythee;
nameso is
that at length
written in thou shalt be certain.
Heaven
."Of the greatest thing of all, that thy name is written in Heaven."
Aphorism 26
.Aphorisme
26.
There is another way which is more common, that secrets may be revealed unto
theeThere
also, when is thouanother way thatthereof,
art unwitting is more either
common, where
by God, or secrets
by Spiritsmay be revealed
which have
unto you. when you are unaware of it, either by God or by spirits that have secrets.
secretsAlso,
in their power; or by dreams, or by strong imaginations and impressions, or by
thein their power;
constellation or by dreams,
of a nativity or by
by celestial strong imaginations
knowledge. and impressions,
After this manner are made or by
them.
heroickConstellation of a nativity by celestial knowledge. In this manner, heroes are
men, such as there are very many, and all learned men in the world, Plato, Aristotle
made.
,Men, such asGalen, there are very many, including all the Trismegistus
learned men the in the world: Plato,
Hippocrates, Euclides, Archimedes, Hermes father secrets,
Aristotle.
withHippocrate,
Theophrastus, Paracelsus; Galien, allEuclide,
of whom Archimède, Hermès
possessed within Trismégiste,
themselves all thelevirtues
père desof
secrets,
secrets. avec.
Hitherto also are referred, Homer, Hesiod, Orpheus, Pytagoras; but these had not
suchHitherto,
Gifts of secrets, Homer,
as in Hesiod, Orpheus,
the former. and Pythagoras
The Nymphs and theare also
sons ofreferred
Melu are to;referred
but theseto
did not
in thisandhave
context. such.
sina, Gods of the Gentiles, Achilles, AEneas, Hercules: also, Cyrus, Alexander
theSina, andCasar,
great, Julius the gods of theSylla.
Lucullus, Gentiles:
MariusAchilles, Aeneas, Hercules; also Cyrus,
Alexander
.Great, Juliusthe Great.
Caesar, Lucullus, Sulla,
It is a canon, That every one know his own Angel, and that he obey him accord
Marius.
­It is a canon that everyone knows his own of angel
ing to the word of God; and let him beware the and thatof
snares hethe
obeys
evilhim accordingly.
Angel, lest he
involved in the calamities of Brute and Marcus Antonius. To this refer the the
beCorrected: "Listen to the word of God; and let him beware of the snares of bookevil
Angel, lest he
ofInvolved in fall."
the calamities of Brutus and Marcus Antonius. To this, refer to
Jovianus Pontanus of Fortune, and his Eutichus
the bookPontanus
.Jovianus of. deis,
la diligent
Fortune et sonhard
Eutichus.
The third way and labor, without which no great thing can
beThe third way is diligent and
Obtained from the divine deity worthy of admiration,hard labor, without
as it iswhich
said, no great thing can be
achieved.
Tu nihil invita dices facie sue Minerva. Nothing canst thou do or say
againstYou
Minerva ’s will will say nothing against the face of your Minerva.
.Minerva's
We do detest all evil Magicians, who make themselves associates with the
testament.
with devilsWe
their unlawful detest all evil magicians
superstitions, andwhodoassociate
obtain andthemselves with devils.
effect some things which
GodWith
permitteth to be done, instead of the punishment of the devils. So some
their unlawful superstitions, they do obtain and effect things
also they do
which are from
otherpermit to beGod.
done instead of the punishment of the devils. So they do these
other
evil acts, the devil being the author, as the Scripture testifie of Judas. To
things
areEvil as well.
acts, the devil being
referred all idolaters of old,theandauthor, as the
of our age,Scripture testifies
and abusers of Judas. To
of Fortune, suchthese, we hea
as the are.
­Referred to all idolaters of old, and of our age, and abusers of
thens are full of. And to these do appertain all Charontick evocation of Spirits Fortune, such as the
heathens.
theTheof thens
works Saulare with full
theof. And toand
woman, these do appertain
Lucanus all Charontic
prophesie evocations
of the deceased of con
souldier,
Spirits.
­works
Regardingof Saul with the
the event woman,
of the and Lucanus'
Pharsalian war, andprophecy
the like. of the deceased soldier, con­.

Aphorism 27
.Aphorisme
27.
Make a Circle with a center A, which is B. C. D. E. At the East let there be B.C.
aMake
square.a At
circle with
the center C.D.
North, A, withAtpoints B, C, D,D.E.
the West, and E.And
To the
at east,
the let there be
South, E.D.points B and C.
Divide
theSquare. To the North, C.D. To the West, D.E. And to the South,
Several quadrants into seven parts, that there may be in the whole 28 parts: and E.D. Divide
the.
letSeveral quadrants divided intoparts,
seventhat
parts, so that
them be again divided into four there maythere
be 112 are parts
a totalofofthe
28 Circle:
parts: and
let.
andThey are again divided into four parts, so that there may be 112 parts of the Circle
so many are the true secrets to revealed. And this Circle in this manner divided,
.isSo many true secrets are to be revealed. And this circle, divided in this manner, is.
the seal of the secrets of the world, which they draw from the only center A, that is,
from the invisible God, unto the whole creature. The Prince of the Oriental secrets
isFrom
residenttheininvisible God, unto
the middle, andthehath
whole creation.
three The on
Nobles Prince of theside,
either Oriental secrets
every one is.
whereof
hathResident in the middle, and has three nobles on either side, every one of
whom has.

20
.
 four under him, and the Prince himself hath four appertaining unto him. And in
thisfour
manner under
the other him,Princes
and theand Prince
Nobleshimself
havehas four
their pertaining
quadrants oftosecrets,
him. And withintheir
this.
fourManner in which the other princes and nobles have their
secrets. But the Oriental secret is the study of all wisdom; The West, of strength quadrants of secrets,
with theirs.
;Secrets. Butof the Oriental
The South, tillage; Thesecret
North,is the
of study of all life.
more rigid wisdom;
So thatthe the
West, of strength.
Eastern secrets
areThe South, of tillage; the North, of a more rigid life.
commended to be the best; the Meridian to be mean; and the East and North Thus, the Eastern secrets are. to
beCommended
lesser. The use to ofbe theseal
this best;ofthe Meridian
secrets to be
is, that mean; thou
thereby and the Eastknow
maist and North
whence to be.
theLesser.
Spirits or Angels are produced, which may teach the secrets delivered unto it
The use of this seal of secrets is that thereby you may know whence
comes.
themSpirits or angels are produced, which
from God. But they have names taken frommay their teach the and
offices secrets delivered
powers, to
according
them. God. But they have names taken from their offices and powers.
tofrom
the gift which God hath severally distributed to every one of them. One hath
theTheof
power gift
thewhich
sword;God has severally
another, distributed
of the pestilence; and toanother,
each of them. One has
of inflicting the.
famine
uponPower of the sword; another of pestilence; and another
the people, as it is ordained by God. Some are destroyers of Cities, as those two were of inflicting famine.
who people,
,The were sent as ittoisoverthrow
ordained by God.and
Sodom Some are destroyers
Gomorrha, and theof cities,
placesasadjacent,
those two were,
examplesWho were sent to overthrow Sodom and Gomorrah,
whereof the holy Scripture witnesseth. Some are the watch-men over Kingdoms and the surrounding places
?;whereof
Examples.
others thethe Holy Scripture
keepers of privatewitnesseth.
persons; and Somefromarethence,
the watchmen
anyoneover maykingdoms.
easily form
theirOthers are the keepers of private persons;
names in his own language: so that he which will, may ask a physical and from thence, anyone
Angel,may mathe
easily
­Names form
in his their
own opinions.
language: so that he who wishes may ask a physical angel, math.
matical, or philosophical, or an Angel of civil wisdom, or of supernatural or
naturalMathematical,
wisdom, or for any thing philosophical,
whatsoever;anand angel of civil
let him ask wisdom,
seriously,or of the
with supernatural
a great desire
or natural.
ofwisdom, or for anything whatsoever; and let him ask seriously, with a great
his minde, and with faith and constancy and without doubt, that which he asketh
desire
heHis for it.and with faith and constancy and without doubt, that which he asks, he
mind,
shall receive from the Father and God of all Spirits. This faith surmounts all seals,
shall receive.
and bringeth them into subjection to the will of man. The Characteristical maner
ofand
calling bringeth them intothis
Angels succeedeth subjection
faith, whichto the will of man.
dependeth onelyThe on characteristic
divine revelation;
manner of.
without the said faith preceding it, it Heth in obscurity. Nevertheless,revelation;
ButCalling angels succeeds this faith, which depends only on divine if any onebut.
willWithout the said faith preceding it, it lies in obscurity.
use them for a memorial, and not otherwise, and as a thing simply created Nevertheless, if anyone
by God will.
toUse them for
his purpose, to awhich
memorial suchand not otherwise,
a spiritual poweras orthey are simply
essence is bound; created
he mayby God.
use
themHis purpose, to which such a spiritual power or
without any offence unto God. But let him beware, lest that he fall into idolatry,essence is bound, he may
use.
andWithout
the snares ofany theoffense
devil, whoto God,withlethis
him bewaresorceries,
cunning lest he falleasily
into idolatry.
deceiveth the unwary
.The snares of the devil, who with his cunning sorceries
And he is not taken but onely by the finger of God, and is appointed easily deceives thetounwary.
the service
ofAnd he is not taken but only by the finger of
man; so that they unwillingly serve the godly; but not without temptationsGod and is appointed to the
and trib
service of.
ulations, because the commandment hath it, That he shall bruise the heeltribulations.
­man; so that they unwillingly serve the godly; but not without temptations and of Christ
,"ulations,
the seed ofbecause
the woman. the commandment
We are therefore hastoitexercise
that he ourshallselves
bruise the heel
about of Christ,"
spiritual things
with fear and trembling, and with great reverence towards God, and to be things.
,The seed of the woman. We are therefore to exercise ourselves in spiritual
conversantWith
in spiritual essences fear and with trembling,
gravity andand with greatAnd
justice. reverence
he which toward God, I with
medleth intend to
be conversant.
suchIn spiritual essences with gravity and justice. And he who meddles with such.
things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness
unless helet
,Things, him
will beware of
miserably all levity, pride, covetousness, vanity, envy, and
perish
.ungodliness.
Aphorism 28
.Aphorisme
28.
Because all good is from God, who is onely good, those things which we
wouldBecause
obtain of him, all
wegood
oughtis from God,
to seek whobyisprayer
them only good, thoseand
in Spirit things which
Truth, andwea desire.
simpleObtain from him, we ought to seek him by prayer in Spirit and Truth,
heart. The conclusion of the secret of secrets is, That every one exercise himself simply.
inHeart. Thethose
prayer, for conclusion
things of the secret
which of secrets
he desires, andishethat everyone
shall should
not suffer exerciseLet
a repulse.
themselves
notPrayer in. those things that he desires, and he shall not suffer a repulse. Let
for
any one despise prayer; for by whom God is prayed unto, to him he both can and
not.
willAnyone
give. Now letwho despises prayer;
us acknowledge himfor byAuthor,
the whom Godfromiswhom
prayedlet
to,ustohumbly
him he can
seekand
for
will.
ourGive. Now let us acknowledge Him, the Author, from whom let us humbly seek
guidance.

21
.
desires. A merciful & good Father, loveth the sons of desires, as Daniel', and
soonerDesires.
heareth A we
us, then merciful andtogood
are able Fatherthe
overcome loves the sonsofofour
hardness desire, like
hearts toDaniel, and
pray. But
sooner.
will not that we give holy things to dogs, nor despise and condemn the gifts ofBut
heIf He hears us, then we are able to overcome the hardness of our hearts to pray.
He. will not give holy things to dogs, nor despise and condemn His gifts.
hisWe
treasury. Therefore diligently and often read over and over the first Septenary
ofTreasury. Therefore,
secrets, and guide diligently
and direct thy lifeand
andoften
all thyread over and
thoughts over the
according first precepts
to those
Septenary.
;Secrets, guide shall
and direct
and all things yieldyour lifedesires
to the and allof
your
thythoughts
mind inaccording
the Lord,totothose
whom precepts;
thou
trust.
est.

THE FIFTH
SEPTENARYThe Fifth
Septenary.
Aphorism 29
.Aphorisme
29.
As our study of Magick proceedeth in order from general Rules premised, let us
nowAs
come toour a study of Magick
particular proceeds
explication in order
thereof. fromeither
Spirits the general rules premised,
are divine ministers letof us
now.
thecome
word, andtoofa particular
the Church, explanation thereof. thereof
and the members Spirits are
; oreither divine
else they are ministers
servient to of
the.
theWord,
Creatures in corporal things, partly for the salvation of the soul and body, and to
and of the Church, and the members thereof; or else they are servient
it.
partlyCreatures in corporeal
for its destruction. And therethings, partlydone,
is nothing for the salvation
whether of the
good soul without
or evil, and body, and
a cer
partly.
­for its destruction. And nothing is done, whether good or evil, without a cert.
tain and determinate order and government. He that seeketh after a good end,
letAttain
him follow andit;determine
and he thatorder and government.
desires an evil end, He who seeks
pursueth that after
also, aandgood end,
that let
earnestly
him. follow it; and he who desires an evil end pursues that as well, and does so earnestly.
,Him
from divine punishment, and turning away from the divine will. Therefore let
everyFrom
one compare divine
his punishment
ends with the and word
turningofaway
God,from andthe
as divine will, therefore
a touchstone let
that will
everyone.
judgeOne compares his ends with the word of God, as a touchstone that will judge.
between good and evil; and let him propose unto himself what is to be avoided,
andbetween
what is to begood
soughtandafter;
evil;and
andthat
let him propose
which to himself and
he constituteth whatdetermineth
is to be avoided, and.
unto him
­What is to be sought after; and that which he constitutes and determines
self, let him diligently, not procrastinating or delaying, until he attain to for him.
hisLet
appointed him bond.
be diligent, not procrastinating or delaying, until he attains his goals.

Aphorism 30
.Aphorisme
30.
They which desire riches, glory of this world, Magistracy, honours, dignities, tyran
­Those whothat
nies, (and desire riches, theifglory
magically) theyofendeavour
this world, diligently
magistracy,after
honors, dignities,
them, tyranny.
they shall
obtainIf
them, theyone
every diligently endeavor
according to his after them,
destiny, they shall
industry, and obtain
magicalthem.
Sciences, as the His
­Them, every one according to his destiny, industry, and magical
tory of Melesina witnesseth, and the Magicians thereof, who ordained, sciences, as That
the His.
none
ofThe story of Melesina witnesses, and the magicians
the Italian nation should for ever obtain the Rule or Kingdom of Naples;thereof, who ordained
that none
andThe of. nation should forever obtain the Rule or Kingdom of Naples.
Italian
brought it to pass, that he who reigned in his age, to be thrown down from his seat
:Brought
So great is the power he
it to pass that of who reigned inorhistutelary
the guardian age wasangels
to be thrown
of the down from of
kingdoms histhe
seat.
world.
Aphorism 31
.Aphorisme
31.
Call the Prince of the Kingdom, and lay a command upon him, and command
whatCall
thou theitPrince
wilt, and shall beofdone,
the Kingdom andbelay
if that Prince notaagain
command upon
absolved fromhim, specifying
his obedience.
what to command.
ence by a succeeding Magician. Therefore the Kingdom of Naples may be
againThetosentence
restored appears
the Italians, to beMagician
if any incomplete andcall
shall lacks
himclarity. Here’s a corrected
who instituted this order,
version:"Enthroned
andRestored to the by a succeeding
Italians, if any magician,
magician the
should Kingdom
call him of
whoNaples may rise
instituted thisagain."
order.
compel him to recal his deed; he may be compelled also, to restore the secret
powersCompel him to recall his deed; he may also be compelled to restore the secret
powers.

N
o
co
rr
ec
 taken from the treasury of Magick; A Book, a Gemme, and magical Horn,
whichTaken
being had, any fromonethe treasury
may easily,ofifMagick:
he will, A
makeBook, a Gem,
himself theand a magical
Monarch of Horn.
the world
.Being
But Judaus chused rather to live among Gods, until the judgement, beforethe
had, anyone may easily, if he wishes, make himself the monarch of theworld.
transi
­But Judas chose rather to live among Gods until the judgment, before the
"Very good of this world; and his heart is so blind that he understands nothing transi­.
of
theit."
God of heaven and earth, or thinketh more, but enjoyeth the delights of
immortal, God
thingsThe to hisofown
heaven and destruction.
eternal earth, or thinks
And more, but be
he may enjoys thecalled
easier delights
up, of things
then
.theImmortal, to his own eternal destruction. And he may be more easily called up
Angel of Plotinus in the Temple of Isis.
than the.

Aphorism 32
.Aphorisme
32.
In like manner also, the Romans were taught by the Sibyls books; and by that
meansIn like manner,
made themselves the the Romans
Lords of thewere alsoastaught
world, by thewitness.
Histories Sibyl's books;
But theand by that
Lords of
means.
theMade
Prince of a Kingdom do bestow the lesser Magistracies. He therefore that desirethof
themselves the Lords of the world, as histories witness. But the Lords
the...
have aPrince
toThe lesser of a Kingdom
office, doeslet
or dignity, bestow the lesser Magistracies.
him magically call a Noble ofTherefore, he who
the Prince, and
desires
hisHave to.
a lesser office or dignity; let him magically call a noble of the prince and his.
Desire shall be fulfilled
.
Aphorism 33
.Aphorisme
33.
But he who coveteth contemptible dignities, as riches alone, let him call the Prince
ofBut he
riches, or who
one of covets contemptible
his Lords, dignities,
and he shall obtainashisriches
desirealone, letkinde,
in that him call the
whereby
Prince
heRiches,of. orrich,
one of his lords, and goods,
he shallorobtain his desireorin thatthe
kind, whereby he.
would grow either in earthly merchandize, with gifts of Princes
,would grow rich, either in earthly goods, or merchandise, or with
or by the study of Metals, or Chymistry: as he produceth any president of the gifts of princes,
growingor
Rich by the
by these studyheofshall
means, metals or chemistry:
obtain his desiresas he produces any precedent of
growth.
therein.
Aphorism 34
.Aphorisme
34.
All manner of evocation is of the same kinde and form, and this way was familiar
ofAll manners
old time to theofSibyls
evocation are of
and chief the same
Priests. Thiskind andtime,
in our form,through
and thisignorance
way was
familiar.
andOld times for the Sibyls and chief
impiety, is totally lost; and that whichpriests. This is,
remaineth, is in our time,
depraved dueinfinite
with to ignorance
lyes
and.
andImpiety is totally lost; and that which remains is depraved with infinite lies.
Aberglauben
.
Aphorism 35
.Aphorisme
35.
The humane understanding is the onely effecter of all wonderful works, so that it
beThe human
joyned understanding
to any Spirit; and beingis the only she
joyned, producer of allwhat
produceth wonderful works,
she will. so thatwe
Therefore it be.
arejoined to any Spirit; and being joined, she produces what she wills. Therefore
carefully to proceed in Magick, lest that Syrens and other monsters deceive us, we are.
whichCarefully
likewise do desireproceed in magic,
the society lesthumane
of the the Sirens andLet
soul. other
themonsters
Magiciandeceive us.
carefully
hideLikewise, I desire the company of the humane soul. Let the
himself alwaies under the wings of the most High, lest he offer himself to Magician carefully
hide.
behimself
devoured always under theLion;
of the roaring wingsforof they
the Most
who High,
desirelest he offer
earthly himself
things, do to be.
very
hardlydevoured by the roaring
Escape the snares of the devil. Lion; for those who desire earthly things do so very
hardly.

23
.
 THE SIXTH SEPTENARY
.The Sixth Septenary.

Aphorism 36
.Aphorisme
36.
Care is to be taken, that experiments be not mixed with experiments; but that
everyCare
one be onely mustsimple
be taken
andthat experiments
several: for God areand
not mixed
Naturewith
haveother experiments,
ordained but to
all things that
each
aOne is distinct.
should
certain and only be simpleend:
appointed and so
several:
that for
forGod and Nature
examples have
sake, ordained
they all things to
who perform be.
cures
withCertain and appointed end; so that, for example, they
The simplest herbs and roots cure the happiest of all. And in this manner,who perform cures with
.
in Constellations, Words and Characters, Stones, and such like, do lie hid the great
­In constellations,
These influences or words andindeed
virtues characters, stones, of
are instead anda such things, lie hidden the great.
miracle.
So also are words, which being pronounced, do forthwith cause creatures
visiblebothSo are alsotowords,
and invisible yield which,
obedience,when pronounced,
aswel creatures forthwith
of this ourcause
world, both
as of
creatures.
theVisible
watry, aery, subterranean, and Olympick supercelestial and infernal, and alsoas of
and invisible to yield obedience, as well as creatures of this world,
the.
theWatery, airy, subterranean, Olympian, supercelestial, and infernal, and also the.
Divine
. Therefore simplicity is chiefly to be studied, and the knowledge of such
simplesTherefore,
is to be sought for fromsimplicity is chiefly
God; otherwise bytonobeother
studied, along
means orwith the knowledge
experience they canof
beIt such simples.
foundis out.
to be sought from God; otherwise, it cannot be achieved by any other means or
experience.
Aphorism 37
.Aphorisme
37.
And let all lots have their place decently: Order, Reason and Means, are the
threeAnd
things which let all
dolots have
easily their all
render place decently:
learning aswellOrder,
of theReason,
visibleand Means are
as invisible the
creatures
three.
.Things that course
easily render all learning, bothcreatures
of visibleareand invisibleofcreatures.
This is the of Order, That some creatures the light; others,
ofThis is the course of Order: some creatures
darkness: these are subject to vanity, because they run headlong are creatures of theintolight; others
darkness,
are not.
andDarkness: these are subject to vanity because
inthral themselves in eternal punishments for they
theirrun headlongTheir
rebellion. into darkness.
Kingdom
isInthral themselves in eternal punishments for their rebellion. Their
partly very beautiful in transitory and corruptible things on the one part, because kingdom is.
itPartly very beautiful
cannot consist withoutin transitory
some vertue andand corruptible
great gifts of things
God;on andthepartly
one hand, because
most filthy
it is.
andcannot consist without some virtue and great gifts of God; and partly most filthy.
horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry
,Horrid
contempt to beof spoken of because itagainst
God, blasphemies aboundsthe with all God
true wickedness
and hisand sin: idolatry.
works, worshippers
devils, disobedience towards Magistrates, seditions, homicides, the
ofworshippers of contempt for God, and blasphemies against true God
robberies, and
tyranny
His works.
,devils, disobedience towards magistrates, sedition, homicide,
adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride,robbery, tyranny, desire
and a covetous
ofadulteries, wicked lusts, rapes, thefts, lies, perjuries,
rule; in this mixture consisteth the kingdom of darkness: but the creatures pride, and a covetous
of the
desire.
lightRule:
are filled with eternal truth, and with the grace of God, and are Lords of theof the
In this mixture consists the kingdom of darkness, but the creatures
light.
world, andfilled
wholeare with eternal
do reign over thetruth,
Lordsandofwith the grace
darkness, of God,
as the and are
members lords of the
of Christ.
whole.
BetweenWorld, andwar
do reign overthese
the lords ofother,
darkness
There is a continual between and the untilasGod
members
puts anofend Christ.
to their strife
.by his last judgement
.by his last judgment
.
Aphorism 38
.Aphorisme
38.
Therefore Magick is twofold in its first division; the one is of God, which
heTherefore,
bestoweth onMagick is twofold
the creatures in itsthe
of light; first division;
other also isone is of God,
of God, but aswhich He.gift
it is the
whichBestoweth
he giveth unto the creatures of darkness: and this is also two-fold: the isone
on the creatures of light; the other is also of God, but it theisgift
to
that.
aHe gives to the creatures of darkness: and this is also twofold: the one is to a.
good end, as when the Princes of darkness are compelled to do good unto the crea
-Good end, as when the princes of darkness are compelled to do good unto the creature
.

24
.
tures, God enforcing them; the other is for an evil end, when God permitteth such
to"tures,evil
punish God enforcing
persons, thatthem; the other
magically theyisare
for deceived
an evil end, when God permitteth
to destruction; or, also hesuch."
com
-Punish evil persons, so that they
Mandate such to be cast out into destruction. are magically deceived to their destruction; or,
also he com-
The second division of Magick is, that it bringeth to pass some works with visi
­The second division
ble instruments, throughofvisible
Magickthings;
is that itand
brings to pass some
it effecteth otherworks withwith
works vision.
invisibleble
instrumentsinstruments,
by invisiblethrough
things; visible
and it things;
acteth and other it effects
things, other
aswelworks
with with
mixed themeans
invisible.
,instruments of invisible things; and it acts on other things, as well with mixed means,
as instruments and effects
.As instruments
The third and effects.
division is, There are some things which are brought to pass by invo
­The third division
cation of God alone: this is: There are some
is partly things thatand
Prophetical, are Philosophical;
brought to pass byand invocation.
partly, as
itThe vocation
were Theophrastical of God alone: this is partly prophetic and philosophical, and partly
as it is.
.were Other things there are, which by reason of the ignorance of the true God,
Theophrastical.
done areThere
with theare other things
Princes that exist
of Spirits, that duehis to the ignorance
desires of the truesuch
may be fulfilled; God.is the work
ofDone with
the Mercurialists the Princes of Spirits, that his desires may be fulfilled; such is the
work.
.The The fourth division is, That some exercise their Magick with the good
Mercurialists.
AngelsThe
in stead of God,fourth division
as it were is that some
descending downexercise
from the their magic
most highwith
God:thesuch
goodwasangels
.
theinstead of God, as it were descending from the Most High God: such was the.
Magic of Baalim.
Another Magick is, that which exerciseth their actions with the chief of the
evilAnother
Spirits; such were magic
theyiswhothat were
whichwrought
exercisesby their
theactions
minorwithgodstheofchief
the of evil.
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
ancientswhich
took from theirisauguries
given to and few:sacrifices
others work with dreams and other signs; as the
ancients
.took The did.
from sixth
their auguries
division and sacrifices.
is, That some work by immortal creatures, others by
Creatures, as Nymphs, Satyrs,isand
mortalThe sixth division thatsuch-like
some work is done by
inhabitants of immortal creatures,
other elements, Pigmies
while
,Creatures others
such as are done
nymphs, by mortals.
satyrs, and other inhabitants of different elements,
y
pigmies,
así The seventh division is, That the Spirits do serve some of their own accord
suc ,The seventh division is that the spirits serve of their own accord.
without
esivamente art; others they will scarce attend, being called by art
.Without
. Among art, others will scarcely
these species attend, which
of Magick, being called
is the bymostart.excellent of all, depends.
deth upon God alone. The second, Them whom the Spirits do serve faithfully
ofDeath
their ownupon GodThe
accord. alone. Theis,second,
third that whichthose iswhom the Spirits
the property of serve faithfully.
Christians,
whichtheir
depends on own accord.
the power ofThe third
Christ is that
which Hewhich
has in is the property
heaven of Christians.
and earth.

Aphorism 39
.Aphorisme
39.
There is a sevenfold preparation to learn the Magic Art.
The first is, to meditate day and night how to attain to the true knowledge
God,ofThe
both byfirst
hisstep
wordis revealed
to meditate
fromdaytheand night onofhow
foundation to attain
the world; as true
also by the
knowledge.
sealGod, both by His word revealed from the foundation of the world and by the seal.
of the creation, and of the creatures; and by the wonderful effects which the
visibleOf the creation and of the creatures;
and invisible creatures of God do shew forth and by the wonderful effects which the
visible world
.And Secondly produces.
the invisible
it is creatures
requisite, of God
that do show
a man descend down into himself, and chiefly
forth.studySecondly, it is requisite that a man descend into himself and chiefly study.
to know himself; what mortal part he hath in him, and what immortal; and what
partTo
is proper know himself:
to himself, andwhat
what mortal part he has in him, what immortal part, and
diverse
what part. to himself, and what is
.It is proper
Thirdly, That he learn by the immortal part of himself, to worship, love and
diverse.
the eternal God, that
fearThirdly, andhe to learns
adore by theinimmortal
him partTruth;
Spirit and of himself
and to worship,
with love, part,
his mortal and
tothe fear.
eternal God, and to adore him in Spirit and Truth; and with his mortal part, to.

N
o
co
rr
ec
 do those things which he knoweth to be acceptable to God, and profitable to
hisDo those things which he knows to be acceptable to God, and profitable to him.
neighbors.
These are the three first and chiefest precepts of Magick, wherewith let
everyThese
one prepare himself are the thatthree covets firsttoand chieftrue
obtain precepts
Magick of Magick,
or divinewith which that
wisdom, let he
mayOne everyone.
prepares himself who covets to obtain true Magick or divine wisdom, that he
be accounted worthy thereof, and one to whom the Angelical creatures willingly
may.
dobe accounted worthyonely, thereof,
service, not occultly butandalsoone to whom the
manifestly, andangelic
as it werecreatures
face towillingly
face do.
.Service, not only occultly, but also manifestly,
Fourthly, Whereas every man is to be vigilant to see to what kinde life he and as it were, face to face.
be called shallFourthly,
from his mothers whereas every wombe, man is toevery
that be vigilant
one may to see
knowto what
whether kindhe of be
lifeborn
he
shall.
tobe called
Magic, andfrom to what his mother's
species thereof, womb, that which everyone
everyone may may know whether
easily perceivehe isthat
bornreads.
to.
eth these things, and by experience may have success therein; for such things
andWith
such giftsthese are not things,
givenand butthrough
onely toexperience,
the low and success
humble may be attained; for such
things
.SuchIngifts and.
theare fifth notplacegivenwe butare only to thecare,
to take low thatand humble.
we understand when the Spirits
areIn the fifth place,
assisting us, in undertaking the greatest business; we must take care that we understand
and he that when the Spirits are
understands this, it
present.
isAssisting us in undertaking the greatest business; and he who understands this, it is.
manifest, that he shall be made a Magician of the ordination of God; that is, such
aManifest
person whothatusethhe shall the beministery
made a Magician of the by the ordination
Spirits to bringofexcellent
God; that things
is, suchto a. pass. Here
,A person
as for the most who uses part,the they ministry
sin, either of the Spirits negligence,
through to bring excellent
ignorance,things or to pass. Here
contempt,
,orAs for the most part, they sin either through negligence, ignorance, or contempt.
by too much superstition; they offend also by ingratitude towards God,
wherebyBy
many famous toomen much have superstition,
afterwardsthey drawn alsouponoffend through ingratitude
themselves destruction:towards they sin God.
alsoMany famous men have subsequently brought
by rashness and obstinacy; and also when they do not use their gifts for that honor destruction upon themselves; they also
sin.
ofby
God, whichrashness
honor. is required, and I doand obstinacy;
prefer [illegible Greek]. and also when they do not use their gifts for that
Sixthly, The Magitian hath need of faith and taciturnity, especially, that he dis
close ­Sixthly,
no secret thewhichmagician thehas needhath
Spirit of faith
forbidand taciturnity,
him, as heespecially
commanded that he does. to
Daniel
sealClose
some things, no secret
that is, thatnot thetoSpirit has forbidden
declare him, as he
them in publick; so commanded
as it was notDaniellawfultofor seal.
Paul
toSome things, that is, not to declare them
speak openly of all things which he saw in a vision. No man will believe how muchin public; so it was not lawful for Paul to.
isSpeak
contained openly of allone
in this the things
precept that he saw in a vision. No man will believe how much there is.
.Contained in this one precept
Seventhly, in him who would be a magician, the greatest justice is required.
.
tice, that he undertake nothing that is ungodly, wicked or unjust, nor to let it
onceNotice
come in histhat minde; he undertakes
and so henothing shall bethat is ungodly,
divinely defendedwicked,fromorall
unjust,
evil nor lets it pass
once..come in his mind; and so he shall be divinely defended from all evil.

Aphorism 40
.Aphorisme
40.
When the Magician determineth with himself to do any incorporeal thing
eitherWhen
with the Magician
any exteriour determines
or interiour sense, with
then himself
let him to do any
govern incorporeal
himself thing
according toeither
.thesewith any exterior or interior sense, then let him govern himself according to
seven subsequent laws, to accomplish his Magical end
these.
.Seven subsequent
The first Lawlaws to accomplish
is this, That he know his magical
that suchend.
a Spirit is ordained unto him
God; let him meditate that God is the beholder of all his athoughts
fromThe first law is this: that he knows that such spirit is and
ordained unto him.
actions;
therefore let him direct all the course of his life according to the rule prescribed in
theTherefore,
woord van let him direct the course of his life according to the rule prescribed
in it.
God. Secondly, Alwaies pray with David, Take not thy holy Spirit from me;
andSecondly,
strengthen me with always
thy freepray with
Spirit; andDavid, "Take
lead us not not
intothy holy Spirit
temptation, from
but me."us
deliver
fromStrengthen me with Thy free Spirit; and lead us not into temptation, but
deliver us from evil.
1. wprpja *pu
*wprpja *pu*.

26
.
evil: I beseech thee, 0 heavenly Father, do not give power to any lying Spirit, as thou
didstEvil:
Over Ahab, I beseech
that he thee, O heavenly
perished; but keep Father,
me indothy nottruth.
give power to any lying spirit, as
Thou
Amen. didst.
Thirdly, Let him accustome himself to try the Spirits, as the Scripture admon
-Thirdly,
isheth; for grapes let cannot
him accustom himself
be gathered to try the
of thorns: spirits,
let us try allasthings,
the Scripture
and hold fast
admonishes.
which is good and laudable, that we may avoid every thing thattry
thatIsheth: for grapes cannot be gathered from thorns; let us is all things and
repugnant to
hold
theWhich fast to
is that.
good and laudable, that we may avoid everything that is repugnant to
Divine power
it.
. The fourth is, To be remote and cleer from all manner of superstition; for this
isThe
superstition, fourthto is to be remote
attribute and clear
divinity fromplace
in this all manner of superstition;
to things, wherein forthere
this is.is nothing
atSuperstition
all divine; or to chuse or frame to our selves, to worship God withnothing.
attributes divinity to things in this place, where there is some kinde
worship which he hath not commanded: such are the Magical ceremonies some
ofAll divine; or to choose or frame for ourselves, to worship God with of Satan
kind of. that he has not commanded: such are the magical ceremonies of Satan.
,Worship
whereby he impudently offers himself to be worshipped as God.
The fifth thing to be eschewed, is all worship of Idols, which bindeth any
power divineThe
to idols or fifth thing
other to be of
things eschewed
their own is all worship
proper of idols,
motion, which
where they bind
areany
notdivine.
placedPower
by the Creator, to idols
or byor theother things
order of theirwhich
of Nature: own proper
thingsmotion,
many falsewhere andthey are not
wicked Mag
placed.
-by the Creator, or by the order of Nature: which many false and wicked
Le mot "
magicians.
itians"Sixthly,
est All the deceitful imitations and affections of the devil are also to
incorrect.
beSixthly, allhetheimitateth
deceitful the
imitations andthe
affections
avoided,
Cela whereby power of creation,ofand theofdevil
the are also tothat
Creator, be.
heavoided,
pourrait
may so produce whereby he imitates
things with a the
word,powerthatofthey
creation
mayand notthebe Creator.
what they are.
être
Whichmay
" produce things with a word, that
belongeth onely to the Omnipotency of God, and is not communicable they may not be what they are.crea
to the
Which.
Italiens"
­belongeth si only to the Omnipotency of God, and is not communicable to the creation.
vrai
vous voulez
e.
parlerSeventhly,
des Let us cleave fast to the gifts of God, and of his holy Spirit, that
personnes d
weSeventhly, let usdiligently
cleave fastembrace
to the gifts of God
may know them, and them withand ourofwhole
His Holy Spirit.
heart, and all
'Italie.
ourmay " know them and diligently embrace them with our whole heart and all our
Strength
Faign" n'est
strength.
. un mot
pas
en français. Aphorism 41
Peut-être .Aphorisme
vouliez- 41.
We
vouscomedire "now to the nine last Aphorismes of this whole Tome; wherewith we will
,We now come
fainéants"
The Divine Mercytoassists
the last
us innine Aphorisms
concluding of this
this whole entireIsagoge.
Magical Tome; with which we will,
ou " Therefore in the first place it is to be observed, what we understand by
fainéant".
MagitianTherefore, in the first place, it is to be observed what we understand
In this
Correction work.:
by 'Magitian.'
Him then we count to be a Magitian, to whom by the grace of God. the spiri
"Italiens
­Him, thendoweserve
fainéants."
tual essences counttoto manifest
be a Magician, to whom byof
the knowledge thethe
grace of God
whole the spirit...
universe, & of
theActual essences do serve to manifest the knowledge
secrets of Nature contained therein, whether they are visible or invisible. of the whole universe.
ThisSecrets
A descriptionof ofnature
a magiciancontained
plainlytherein,
appearswhether they are visible or invisible. This.
and is universal.
An evil Magician is he, whom by the divine permission the evil Spirits do serve
to his,An evil magician
temporal is he, destruction
and eternal whom, by divine permission,
and perdition tothe evil spirits
deceive men, do andserve.
draw
themTo his temporal and eternal destruction and
away from God; such was Simon Magus, of whom mention is made in the Acts perdition, to deceive men and
draw
of them.from God; such was Simon Magus, of whom mention is made in the Acts.
theAway
Apostles, and in Clemens; whom Saint Peter commanded to be thrown down upon
theApostles,
earth, when as andhein Clemens;
had commanded whom Saint Peter
himself, commanded
as it were a God, to to be
be raised
thrown updown
into
upon
theEarth,the ground.
when, as he had commanded himself, as it were a god, to be raised up
Air by the unclean spirits.
into the.
Unto this order are also to be referred all those who are noted in the two
of theTablesAll
Law; andthose noted
are set in the
forth withtwo tables
their evilare also to be referred to this order.
deeds
.of the Law, and they are set forth with their evil
deeds.

27
.
 The subdivisions and species of both kindes of Magick, we will note in
Tomes theThe subdivisions
following. In this placeand species of boththat
it shall suffice, kinds weofdistinguish
Magick will thebe noted in this.
Sciences,
whichTomes
is good, and which is evil: Whereas man sought to obtain them both atthe
following. In this place, it shall suffice that we distinguish sciences
first, to
,hisIt
which.
is good, and it is evil: Whereas man sought to obtain them both at first, to his.
own ruine and destruction, as Moses and Hermes do demonstrate
.own ruin and destruction, as Moses and Hermes do demonstrate
.
Aphorism 42
.Aphorisme
42.
Secondly, we are to know, That a Magitian is a person predestinated to this
workSecondly,
from his mothers wewombe;
are to know thatlet
neither a magician
him assume is a any
personsuchpredestined
great things fortothis work
himself
.
,from
Unlesshis mother's
he is womb;by
called divinely neither let him
grace for someassume
good end;anytosuch
a badgreat
end is,things for himself,
that the Scripture might be fulfilled, It must he that offences will come; hut wo he to
thatthat
Man throughthe Scripture
whom they might be fulfilled,
come. Therefore, It must
as webehave thatoftentimes
offenses will come; but woe
admonished
to that.
before,
With fear and trembling, we must live in this world.
Notwithstanding I will not deny, but that some men may with study and dili
gence­Notwithstanding,
obtain some species I will of
notboth
deny kindes
that some
of men
Magickmay if with studybe
it may andadmitted.
diligence. But
he"To obtain some species of both kinds of magic, if it may be
shall never aspire to the highest kindes thereof; yet if he covet to assail them, he admitted."
shallshall
doubtless never
offendaspire
both to inthe highest
soul and body.kindsSuch
thereof;
are yet
they, if he
who covets
by the to operations
assail them,of he
shall.
Magicians, are sometimes carried to Mount Horch, or in some wilderness, or the
falseDoubtless, they offend both in soul and body. Such are they who are affected by
operations of falsehood.
desartsMagicians
[deserts]; or theyare aresometimes
maimed incarriedsome to Mount Horch,
member, or are or to some
simply tornwilderness
in pieces,oror
deserts.
are[Deserts]; or they are maimed in some way, or are simply torn to pieces, or are.
Deprived of their understanding; even as many such things happen through their use.
where men are forsaken by God, and delivered to the power of Satan
.Where men are forsaken by God and delivered to the power of Satan.

THE Seventh Septenary

.The Seventh Septenary.
Aphorism 43
.Aphorisme
43.
The Lord liveth, and the works of God do live in him by his appointment
wherebyThe
he willeth them Lordtoliveth,
be; forand
hethe
willworks
have of Godtolive
them useintheir
Himliberty
by His in
appointment.
obedience to
hisHe wills them to be; for he will have them use their
commands, or disobedience thereof. To the obedient, he hath proposedliberty in obedience to his.
rewards; to the disobedient he hath propounded their deserved punishment. theirs.
theircommands, or disobedience thereof. To the obedient, he has proposed There
­Rewards; to the disobedient he has proposed their deserved punishment.
fore these Spirits of their freewil, through their pride and contempt of the Son There.
ofFor theserevolted
God, have spirits of their
from Godfree will,
their through
Creator, their
and are pride andunto
reserved contempt
the dayofof
the Son
wrath
.;God, they have revolted from God their Creator and are reserved for the day of
and there is left in them a very great power in the creation; but notwithstanding it
wrath;there is left in them a very great power in creation; but nevertheless, it is.
isAnd
limited, and they are confined to their bounds with the bridle of God. Therefore
Magitian of and
theLimited, God,theywhichare signifies
confineda to their
wise manbounds
of God,by the bridle
or one of God.
informed ofTherefore,
God, is
the.
ledMagician of God, which signifies a wise man of God or one informed by God,also
is led.
forth by the hand of God unto all everlasting good, both mean things, and
theforth by the hand
chiefest corporal thingsof God unto all everlasting good, both mean things, and also
the. Correction:
.chiefest corporal "forth by the hand of God unto all everlasting good, both mean
thingsGreat
and also power of Satan, by reason of the great sins of men. Therefore
is thethese."
things.
alsoGreat is the powerdoof perform
Satan because
the Magitians of Satan greatofthings,
the great sinsgreater
and of men.then
Therefore,
any manalso.
believe: although they do subsist in their own limits, nevertheless they are would.
wouldThe Magitians of Satan do perform great things, greater than any man above
allBelieve:
humane apprehension, as to the corporal and transitory things of this life; all.
although they do subsist within their own limits, nevertheless they are above
whichHumane apprehension, as to the corporal and transitory things of this life.

Pl
ea
se
pr
o
many ancient Histories, and daily Examples do testitie. Both kindes of Magick
areMany ancient
different one from histories and daily
the other examples
in their ends: thedo testify. Both kinds
one leadeth of magic
to eternal are.and
good,
usethDifferent from one another in their ends: one leads
temporal things with thanksgiving; the other is a little sollicitous about to eternal good, and the
other does not.
eternalTemporal things with thanksgiving;
things; but wholly exerciseth himself aboutthe other is
corporal a littlethat
things, solicitous
he mayabout
freelythe
eternal.
enjoythings; but wholly exercises himself in corporeal matters, so that he may freely
all his lusts and delights in contempt of God and his anger
enjoy.
.All his lusts and delights are in contempt of God and His
anger.
Aphorism 44
.Aphorisme
44.
The passage from the common life of man unto a Magical life, is no other but
aThe
sleep,passage from the
from that life;common
and anlife of man to
awaking toa this
magicallife;life
foris those
nothingthings
other than a. happen
which
toSleep, from
ignorant that life;men
and unwise and in antheir
awakening
common to this
life,life;
the for
same those things
things whichtohappen
happen to.
the will
­Ignorant and unwise
Being and knowing a men, in their common life, experience the same things with regard to
the will.
magician.
The Magitian understandeth when the minde doth meditate of himself;
heThe magician
deliberateth, reasoneth,understands when and
constituteth the mind meditateswhat
determineth on itself; he. be done;
is to
heDeliberates,
observeth when reasons, constitutes,
his cogititions do and determines
proceed from whata divine is toseparate
be done.essence, and
heObserve when his cogitations proceed
proveth of what order that divine separate essence is from a divine, separate essence, and he.
.ProveBut
of what
the order
man that
thatdivine separate of
is ignorant essence
Magick,is. is carried to and fro, as it were in
with his affections; he knoweth not when theyisissue
warBut the man who is ignorant of Magick carriedouttoofandhisfro
ownas if in war.or
minde,
arewith
impressedhis affections; he knoweth
by the assisting not and
essence; whenhethey issue out
knoweth notofhowhis own mind, or are.
to overthrow the coun
­Impressed
sels of his enemies by the word of God, or to keep himself from the
by the assisting essence; and he knoweth not how to overthrow thecounsel.
snares
andsellsofofthe
deceits histempter.
enemies by the word of God, or to keep himself from the snares.

Aphorism 45
.Aphorisme
45.
The greatest precept of Magic is, to know what every man ought to receive for
hisThe
Use from greatest precept Spirit,
the assisting of magicandiswhat
to know what every
to refuse: whichman oughtlearn
he may to receive for his.
from the
Psalmist.
saying, Wherewith shall a yong man cleanse his way? in keeping thy word, Oh Lord.
ToSaying,
keep "Wherewith
the word of God,shall a young
so that the evilman onecleanse
snatchhisit way?
not outByof keeping thy word,
the heart, is the O chief
Lord."
-Keep the word of God, so that the evil one does not snatch it out of the heart; this is
est precept of wisdom. It is lawful to admit of, and exercise other suggestions
the chief.is a precept of wisdom. It is lawful to admit and exercise other suggestions.
whichIt
are not contrary to the glory of God, and charity towards our neighbours, not inquir
­are from
ing not contrary to the glory
what Spirit such of God and charity
suggestions towards
proceed: But ourwe neighbors,
ought to take not inquiring.
heed, that
weFrom what Spirit such suggestions proceed: But
are not too much busied with unnecessary things according to the we ought to take heedadmonition
that we.
ofare
Christ;not too busy
Martha, with unnecessary
Martha, thou art troubled things
aboutaccording
many things; to thebutadmonition of.
Mary hath chosen
better part, which shall not be takenfrom her. Therefore let us alwaies have regard the
theChrist; Martha, Martha, thou art troubled about many things; but Mary hath chosen
better part. part, which shall not be taken from her. Therefore, let us always have
untoBetter
the saying of Christ, Seek yefrst the kingdom of God and his righteousness, and all
regard to.
theseThe saying
things shall of Christ,
be added "Seek
unto you.yeAll
firstother
the kingdom
things,ofthat
Godis, andallHis righteousness,
things which areanddue
all these
to
theThings
things shall shall
be addedbe added
unto you."unto you. All other things, that is,
Mortal microcosm, along with food, clothing, and the necessary arts of this life all things which are
due
. to you.
Aphorism 46
.Aphorisme
46.
There is nothing so much becometh a man, as constancy in his words and deeds,
andThere
when the is nothing
like thatin
rejoyceth befits a man
his like; more
there arethan constancy
none in his
more happy words
then and
such, deeds.
because
theWhen theare
holy Angels like rejoices in
conversant its like,
about such,there
and are nonethe
possess happier than
custody such, because
of them: of
on the con
the.
-Holy Angels are knowledgeable about such matters and possess custody of them: on the
con-.

29
.
trary, men that are unconstant are lighter then nothing, and rotten leaves. We
chuseContrarily,
the 46 Aphorisme men whothese.
from are unconstant are lighter
Even as every one than nothing
governeth and rotten
himself, so heleaves.
We choose. 46 aphorisms from these. Just as everyone governs themselves, so they
allurethThe
unto himself Spirits of his nature and condition; but one very truely adviseth, that
attract
nounto others.
himself the Spirits ofbeyond
his nature
man should carry himself hisandowncondition;
calling, but
lestone very
that hetruly
drawadvises
unto that no.
himselfA man should carry himself beyond his own calling,
some malignant Spirit from the uttermost parts of the earth, by whom either lest he draw unto
he
himself.
shallSome malignant spirit from the uttermost parts of the earth, by whom he shall either
be infatuated and deceived, or brought to final destruction. This precept
be.
appearethBe infatuated and deceived or brought to final destruction. This precept
most plainly: for Midas, when he would convert all things into gold, drew up such
appears.
aMost
Spirit plainly: for Midas,
unto himself, when was
which he wished to convert
able to perform allthis;
thingsand
intobeing
gold, drew up such
deceived bya.him,
heSpirit unto himself, who was able to perform this; and being
had been brought to death by famine, if his foolishness had not been corrected deceived by him,by he.
thehad
mercy of been
God.brought to death
The same by famine
thing happened if his
to foolishness
a certain woman had not beenFranckford
about corrected
by the. of God. The same thing happened to a certain woman in Frankfurt.
atMercy
Odera, in our times, who would scrape together & devour mony of any thing.
WouldOdera,
that men would in our times, who
diligently weighwould
this scrape
precept,together
and not andaccount
devour money on
the Histories
anything?
ofThat menWould
would they?
diligently weigh this precept and not disregard the histories.
Midas, and the like, for fables; they would be much more diligent in moderating
theirMidas
thoughts and and the like, neither
affections, for fables; theythey
would wouldbe sobeperpetually
much morevexed diligent
withinthe
moderating
SpiritsThoughtstheirs.
of the golden mountains of Utopia. Therefore we ought most diligently by
and affections; neither would they be so perpetually vexed to the
observe
spirits.
,of the golden mountains of Utopia. Therefore, we ought to observe most diligently,
that such presumptions should be cast out of the minde, by the word, while they
areThat such presumptions
new; neither let them have should
any be castin
habit outthe
of the
idlemind by the
minde, word,
that while they
is empty are.
of the
divineNew: neither let them have any habits in the idle mind that is empty of the divine.
woor
d.
Aphorism 47
.Aphorisme
47.
He that is faithfully conversant in his vocation, shall have also the Spirits
constantHe who
companions of his is faithfully
desires, whoengaged in his vocation
will successively shall
supply himalso
in have the Spirit's
all things. But if
constancy.
hecompanions of his desires, who will successively supply him with all things.
have any knowledge in Magick, they will not be unwilling to shew him, and But if
famil
he.
­If they
iarly to have any knowledge
converse with him, of Magick,
and theyhim
to serve willinnot be unwilling
those to show him,unto
several ministeries, and family.
whichI early conversed with him and served him in those several
they are addicted; the good Spirits in good things, unto salvation; the evil Spirits ministries to
which.
inThey are thing,
addicted
every evil to to good spiritsExamples
destruction. in good things,
are notunto salvation;
wanting the evil
in the spirits of
Histories in.
theEvery evil thing leads to destruction. Examples abound
whole World; and do daily happen in the world. Theodosius before the victory in the Histories.
ofThe whole
Arhogastus, is world;
an example and it
ofhappens
the good;daily
Bruteinbefore
the world. Theodosius
he was slain, was before the
an example
victory.
ofArhogastus is an example of the good; Brute, before he was slain, was an
the evil Spirits, when he was persecuted of the Spirit of Casar, and exposed to pun
example
­the of evil.
evil spirits, when he himself,
was persecuted by the spirit
ishment, that he slew who had slain hisofown
Caesar, and exposed
Father, and the toFather
punishment.
of
hisPunishment,
Country. that he slew himself, who had slain his own father and the father of his.

Aphorism 48
.Aphorisme
48.
All Magick is a revelation of Spirits of that kinde, of which sort the Magick is;
soAll magic
that the is aMuses
nine revelation
are of spiritsinofHesiod,
called, that kind,
theofninth
whichMagick,
sort the magic
as heis.manifestly
testifiesthat the nine Muses are called, in Hesiod, the ninth
of himself in Theogony. In Homer, the genius of Ulysses in Psigiogagia. Muse, as he manifestly
Hermes,
testifies.
theof himself in Theogony. In Homer, the genius of Ulysses in Psigiogagia.
Spirits of the more sublime parts of the minde. God revealed himself to Moses in
Hermes,
theSpirits the. the more sublime parts of the mind. God revealed Himself to Moses.
bush. The ofthree wise men who came to seek Christ at Jerusalem, the Angel of
theBush.
Lord was theirthree
The wiseThe
leader. menAngels
who came of theto Lord
seek Christ
directed in Daniel.
Jerusalem, the Angel
Therefore of
there
the.
isThe Lord was their leader. The Angels of the Lord directed Daniel. Therefore, there he is.
nothing whereof any one may glory; For it is not unto him that willeth, nor unto
that runneth;ofbut
himNothing which anyoneGod
to whom maywillglory;
haveformercy,
it is not
or to
ofhim
some thatother
wills,spiritual
nor to him.
fate.
Fromthat runneth; but to whom God will have mercy, or of some other spiritual fate.

30
.
hence springeth all Magick, and thither again it will revolve, whether it be good
orHence springeth
evil. In this manner allTages
magic,
theand thither
first again
teacher it will
of the revolve,
Magick whether
of the it be good
Romanes, or not
gushed
.outEvil. In this manner, Tages, the first teacher of the Magick of the Romanes,
of the earth. Diana of the Ephesians shewed her worship, as if it had been sent
gushed out.earth. Diana of the Ephesians showed her worship as if it had been sent
heaven. the
fromOf So also Apollo. And all the Religion of the Heathens is taken from the
from.
sameHeaven.
Spirits; neitherSoare
toothe
Apollo. Andofall
opinions thethe religions of
Sadducees the heathens
human are derived from the
inventions.
same.

Aphorism 49
.Aphorisme
49.
The conclusion, therefore, of this Isagoge is the same as we have stated above.
Ken of that even as there is one God, from whom all good comes; and one sin, to wit,
Disobedience, against the will of the commanding God, from which comes all evil;
so that thefear of God is the beginning ofall wisdom, and the profit of all Magick;
forSo that the
obedience fearwill
to the of God is the
of God, beginning
followeth theoffear
all wisdom
of God; and andthe profit
after this,ofdoallfollow
magic.
theObedience to the will of God follows the fear of God; and
presence of God and of the holy Spirit, and the ministery of the holy Angels, and after this, does
follow the.of God, the Holy Spirit, the ministry of the holy Angels, and all.
allPresence
Good things come from the inexhaustible treasures
of God.But unprofitable and damnable Magick ariseth from this; where we lose the
Of God fearBut
out ofunprofitable
our hearts, and
anddamnable
suffer sinmagic
to reignarises from
in us; this:
there thewhere weoflose
Prince thisthe fear.
world.
the God of this world beginneth, and setteth up his kingdom in stead of holy things
,The
in suchGodas of
hethis world
findeth begins and
profitable forestablishes
his kingdom; his there,
kingdom even instead
as theof holy taketh
spider things.
theIn such a way as he finds profitable for his kingdom; there,
flye which falleth into his web, so Satan spreadeth abroad his nets, and taketh even as the spider
takes.
menFly
with thethat fallsof
snares into his web, so Satan
covetousness, spreads
until he suckethabroadhim,hisandnets and takes
draweth him men.
to
eternalwith
fire: these he cherisheth and advanceth on high, that their fall may be thehim
the snares of covetousness, until he sucketh him and draweth to
greater
eternity.
.Fire:Courteous
these he cherishes and advances on high,
Reader, apply thy eyes and mindthat their
to the fall and
sacred mayprofane
be the greater.
history.
ries, & to those things which thou seest daily to be done in the world, and thou
shaltRies, and tofull
finde all things those things which
of Magick, you see
according to adone daily in
two-fold the world,
Science, goodandandyouevil,shall.
That they may be better discerned, we will present their division and subdivisionevil.
whichFind all things full of magic according to a two-fold science: good and here.
for the conclusion of these Isagoges; wherein every one may contemplate, what is
toFor
be the conclusion
followed, and which of these
to be Isagoges, wherein
avoided, and how everyone
far it is tomay contemplate
be labored for bywhateveryisone
to
come.
,to
To be followed, end
a competent which to be
of life avoided,
and living. and how far it is to be labored for by everyone,

31
.
 Theosophy • Knowledge of the Word of God,
andTheosophy • Knowledge of the
ruling ones life Word of God.
according to the
wordRuling
of God one's life according to the
Word.
.
• Knowledge of the government of God.
by Angels, which the Scripture
callethby Angels,
watchmen; and which the Scripture
to understand
calls.
theWatchmen; and to understand
mystery of Angels
them.
.Mystery of
Good Angels.
.
Anthroso • Knowledge of natural
-ph phenomena.
Anthroso • Wisdom in human affairs.
y.
given
-.
togiven
man
to.
.
Sciences
.
Cakosophy • Contempt of the word of God, and
toCakosophy • Contempt forthe
Live after thewill
word of of
theGod,
devil.and to.
• Ignorance of the government of God
. by
Angelsdo
• orTo contemn the custody of them.
Engelen.and that their companions
Angels,
areAngels,
of the devil.and their companions are.
• Idolatry
.•
Atheisme
•Idolatry.
.• Atheism
Mal .
.
Cacodas. • The knowledge of poisons in nature
mone ,Theand
knowledge of poisons in nature.
to use them
y. .And to use
• Wisdom
them. in all evil arts, to the destruc
­• tion
Wisdom in all evil arts,
of mankinde, and totothe
use them
destruction.
inCorrection: "tion of mankind, and to
contempt of God, and for the loss
use them in." of God, and for the loss.
andContempt
destruction of men.

FINIS
H.

32