C. D E. At theEaft let there be B. C a fquare.

At the North, C. D. At the Weft, D. E. And at the South, E. D. Divide the feveral qua- drants into feven parts, that there may be in the whole 28 parts: and let them be again divided into four parts, that there may be 1 1 2 parts of the Circle : and fo many are the true fecrets to be revealed. And this Circle in this manner di- vided, is the feal of the fecrets of the world, which they draw from the only center A, that is, from the invilible God, unto the whole crea- ture. The Prince of the Oriental fecrets is refi- dent in the middle, and hath three nobles on either fide, every one whereof hath four under him, and the Prince himfelf hath four apper- taining unto him And in this manner the other Princes and Nobles have their quadrants of fe- crets, with their four fecrets. But the Oriental
N 3 fecrets
*94 Arbatcl of Magic .
fecret is the ftudy of all wifdom ; the Weft of llrength ; the South of tillage ; the North, of more rigid life. So that the Eaftern fecrets are commended to be the befl ; the Meridian to be mean ; and the Weft and North to be leffer. The ufe of this feal of fecrets is, than thereby thou mayeft know whence the Spirits or Angels are produced, which may teach the fecrets deli- vered unto them from God. But they have names taken from their offices and powers, ac- cording to the gift which God hath feverally dii- tnbuted to every one of them. One hath the power of the fword; another, of the peftilence; arid another, of infixing famine upon the peo- ple, as it is ordained by God. Some are deftroy- ers of Cities, as thofe two where, who were fent to overthrow Sodom and Gomorrah , and the places adjacent, examples wherof the holy Scrip- tuie witnefleth. Some are the watchmen over Kingdoms ; others, the keepers of private per- sons ; and from thence any one may eafily form their names in his own language : fo that he which will, may afk a phyfical Angel, mathe- matical, or philofophical, or an Angel of civil wifdom, or of fupernatural or natural wifdom, or for any thing whatfoever; and let him afk ferioufly, with a great defire of his mind, and with faith and conftancy ; and without doubt,
Arbatcl of Magic. 259
that which he afketh he fhall receive from the Father and God of all fpirits. This faith fur- mounteth all feals, and bringeth them into fub~ je&ion to the will of man. The Characleridi- cal manner of calling Angels fucceedeth this faith, which dependeth only on divine revelati- on ; but without the faid faith preceding it, it Jieth in obfeurity. Neverthelefs, if any one will ufe them for a memorial and no otherwife, and as a thing fimply created by God for this pur- pofe, to which fuch a fpiritual power or eflence is bound; he may ufe them without any offence unto God. But let him beware, led he fall into idolatry, and the fnares of the devil, who with his cunning forceries, eafily deceiveth the unwa- v. And he is not taken but only by the finger f God, and is appointed to the fervice of man; fo that they unwillingly ferve the godly ; but not without temptations and tribulations, be- caufe the commandment hath it, that he fhall bruife the heel of C hr iff, the feed ot the woman. We are therefore to exercife ourfelves about fpiritual things, with fear and trembling, and with great reverence towards God, and to be converfant in fpiritual effences with gravity and juftice. And he which meddleth with fuch things, let him beware of all levity, pride, co-
N 4. vetoufnefs
2 q6 Arbatel of Magic .
vetoufnefs, vanity, envy and ungodlinefs, unlefs be will miferably perifh.
Aphor. 28.
Becaule all good is from God' who is only good, thole things which we would obtain of him, we ought to feek them by prayer in fpirit and truth, and a fimple heart. The conclufion of the lecret offecretsis, that every one exercife himfelf in prayer, for thofe things which he de- lires, and he fhall not fuffer a repulfe. Let not any one defpife prayer; for by whom God is prayed unto, to him he both can and will give. Now let us acknowledge him the Author, from whom let us humbly feek for our defires. A merciful and good Father loveth the fons ol de- fires, as Daniel ; and fooner heareth us, than we are able to overcome the hardnels of our hearts to pray. But he will not that we give holy things to dogs, nor defpife and contemn the gifts of his treafury. Therefore diligently and often read over and over the firft Septinary of fecrets, and guide and dire$ thy life and all thy thoughts according to thofe precepts , and all things fliall yield to the defires of thy mind in the Loid, to whom thou truflefl.
The Fifth Septinary.
Aphor • 29.
As our fludy of Magic proceedeth in order
from
Arbatel of Magic . 297
from general Rules premifed, let us now come to a particular explication thereof. Spirits either are divine miniflers of the word, and of the Church and the members thereof; or elfe they are lervient to the creatures in corporal things, partly for the falvation of the foul and body, and partly for its deftruclion. And there is no- thing done, whether good or evil, without a certain and determinate order and government. He that feeketh after a good end, let him follow it; and he that defireth an evil end, purfueth that alfo, and that earneftly, from divine pu- nifhment, and turneth away from the divine will. Therefore let every one compare his ends with the word of God, and as a touchflone that will judge between good and evil ; and let him pro- pofe unto himfelf what is to be avoided, and what is to be fought after ; and that which he conftituteth and deteimineth unto himfelf, let him follow diligently, not procraflinating or delaying, until he attain to his appointed bound.
Aphor . 30.
They which defire riches, glory of this world, Magiflracy, honors, dignities, tyrannies, (and that magically) if they endeavour diligently after them, they {hall obtain them, every one according to his dettiny, indullry, and magical fciences, as the liillory of MeUJina witneffeth,
N .5 and
29S Arbatel of Magic,
and the Magicians thereof, who ordained, that none of the Italian nation fhould for ever obtain the rule or Kingdom of Naples ; and brought it to pafs, that he who reigned in his age, to be thrown down from his feat: fo great is the power of the guardian or tutelar Angels of the King- doms of the world.
Aphor. 3 1 .
Call the Prince of the Kingdom, and lay a command upon him, and command what thou wilt, and it fhall be done, if that Prince be not again abfolved from his obedience by a fucceed- ing Magician. Therefore the Kingdom ol Na- ples may be again reflored to the Italians, if any Magician (hall call him who infiituted this order, and compel him to recall his deed ; he may be compelled alfo to reflore the fecret powers taken from the treafury of Magic ; a Book, a Gem, a Magical Horn, which being had, any one may eafily, if he will, make himfelf the Monarch of the world. But Judaus chufed rather to live among Gods until the judgment, before the tranfitory good of this world ,* and his heart is fo blind, that he underflandeth nothing of the God of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal definition. And he may be eafier called up, than the Angel of Plotinus in the Temple of ijis, I11
Arbatel oj Magic . *99
Aphor. 32.
In like manner alfo, the Romans were taught by the Sibyls books; and by that means made themfelves the Lords of the world, as hiflories witnels. But the Lords of the Prince of a King- dom do beftow the leffer Magiflracies. He there- fore that dcfireth to have a leffer office or dignity, let him magically call a noble of the Prince, and his defires fhall be fulfilled.
Aphor. 33.
But he who coveteth contemptible dignities, as riches alone, let him call the Prince of riches, or one of his Lords, and he fhall obtain his de- fire in that kind, whereby he would grow rich, either in earthly goods, or merchandife, or with the gilts of Princes, or by the ftudy of Metals, or Chymiltry: as he produceth any prefident of growing rich by thefe means, he fhall obtain his defire therein.
Aphor . 34.
All manner of evocation is of the fame kind and form, and this way was familiar of old time to the Sibyls and chief Priefls. This in our time, through ignorance and impiety, is totally loft ; and that which remaineth, is depraved with in- finite lies and fuperftitions.
Aphor. 35.
The human underflanding is the only efFe&er
N 6 • of
$00 Arbatel of Magic ,
of all wonderful works, fo that it may be joined to any Spirit; and being joined, fhe produceth what (he will. Therefore we are carefully to proceed in Magic, left that Syrens and other monfters deceive us, which likewife do defire the fociety of the human foul. Let the Magi- cian carefully hide himfelf always under the wings of the moft High, left he offer himfelf to be devoured of the roaring Lion ; for they who defire earthly things, do very hardly efcape the fnares of the devil.
The Sixth Septinary.
Aphor. 36.
Care is to be taken, that experiments be not mixed with experiments ; but that every one be only fimple and feveral. For God and nature have ordained all things to a certain and ap- pointed end : fo that for example fake, they who perform cures with the molt fimple herbs and roots, do cure moft happily oi all. And in this manner, in Conftellations, Words, and Characters, Stones, and fuch like, do lie hid the greateft influences or virtues indeed, which are inftead of a miracle.
So alfo are words, which being pronounced, do forthwith caufe creatures both vifible and in- vihble to yield obedience, as well creatures of
our
Arbatel of Magic, 301
this our world, as of the watery, airy, fubter- ranean, and Olympic, fuperceleflial, and infer- nal, and alfo the divine.
Therefore limplicity is chiefly to be ftudied, and the knowledge of fuch fimples is to be fought for from God ; otherwife by no other means or experience they can be found out.
Aphor , 37.
And let all lots have their place decently: Order, Reafon, and Means, are the three things which do eafily render all learning as well of the viflble as invilible creatures This is the courfe of Order, that fome creatures are crea- tures of the light; others, of darknefs: thefc are fubjed to vanity, becaufe they run headlong into darknefs, and inthral themfelves in eternal punilhments for their rebellion. Their King- dom is partly very beautiful in tranfitory and corruptabie things on the one part, becaufe it cannot confill without fome virtue and great gifts of God; and partly mod filthy and horrid to be fpoken of, becaufe it aboundeth with all wicked- nefs and fin, idolatry, contempt of God, blaf- phemies againft the true God and his works, worfhiping of devils, difobedience towards Ma- giitrates, fcditions, homicides, robberies, tyran- ny, adulteries, wicked lulls, rapes, thefts lies, perjuries, pride, and a covetous defire of rule ;
in
3 02 Arbatel
in this mixture confifletli the kingdom of dark- nefs: but the creatures of the light, are filled with eternal truth, and with the grace of God, and are Lords of the whole world, and do reign over the Lords of darknefs, as the members of Chrift. Between thefe and the other, their is a continual war, until God (hall put an end to their flrife by the laft judgment.
Aphor. 38.
Therefore Magic is twofold in its firft divifion; the one is of God, which he befloweth on the creatures of light; the other alfo is of God, but it is the gift which he giveth unto the creatures of darknefs : and this is alfo two-fold : the one is to a good end, as when the Princes of darknefs are compelled to do good unto the creatures, God inforcing them; the othei is for an evil end, when God permitteth fuch to punifh evil per- fons, that magically they are deceived to deflruc- tion ; or, alfo he commandeth fuch to be call out into deflru6lion.
1 he fecond divifion of Magic is, that it bring- eth to pafs fome works with vifible inflruments, through vilible things; and it effetheth other works with invifible inflruments by invifible things; and it a$ech other things, as well with mixed means, as inflruments and effebls
The third divifion is, There are tome things
which
Arbatel of Magic. 303
which are brought to pafs by invocation of God alone : this is partly Prophetical, and Philofo- phical; and partly as it were Theophraflical.
Other things there are, which by reafon of the ignorance of the true God, are done with the Princes of Spirits, that his defires may be fulfilled; fucli is the work of the Mercurialifls.
The fourth divifion is, thatfome exercife their Magic with the good Angels inflead of God, as it were defeended down from the moft highGod: fuch w'as the Magic of Baalim .
Another Magic is, that which exercifeth their aclions with the chief of the evil Spirits; fuch were they who wrought by the minor Gods of the heathens.
The fifth divifion is that fome do acl with fpirits openly, and face to face; which is given to few : others do work by dreams and other figns; which the ancients took from their au- guiiesatid facrifices.
1 he fixth divifion is, that fome work by im- mortal creatures, others by mortal cr eatures, as Nymphs, Satyrs, and fuch-like inhabitants of oilier elements, Pigmies,
The feventh divifion is, that the Spirits do ferve fome of their own accord, without art ; others tiuy will fcarce attend being called by art.
Antons
3° 4 Arbatel of Magic .
Among thefe fpecies of Magic, that is the mod excellent of all, which dependeth upon God a- lone. The fecond, them whom the Spirits do ferve faithfully of their own accord. The third is, that which is the property of Chriftians, which dependeth on the power of Chrilf which he hath in heaven and earth,
Aphor. 39.
There is a f even-fold preparation to learn the
Magic Art.
The firfl is, to meditate day and night how to attain to the true knowledge of God, both by his word revealed from the foundation of the world*, as alio by the leal of the creation, and of the creatures ; and by the wonderful effeds which the vifible and invifible creatures of God do fhew forth.
Secondly, it is requifite, that a man defeend down into himfelf, and chiefly ftudy to know liimfelf ; what mortal part he hath in him, and what immortal*, and what part is proper to him- felf, and what diverfe.
Thirdly, that he learn by the immortal part of himfelf, to worfhip. love, and fear the eter- nal God, and to adore him in 1 pi lit and truth ; and with his mortal part, to do thofe things which he knoweth to be acceptable to God, and profitable to his neighbours.
thefe
Arbatel of Magic. 3 05
Thefe are the three fuff and chiefeft precepts of Magic, wherein let every one prepare himfelf that covets to obtain true Magic or divine wif- dorn, that he may be accounted worthy thereof, and one to whom the Angelical creatures wil- lingly do fervice, not occultly only, but alfo ma- nifeftly, and as it were face to face,
Fourthly, whereas every man is to be vigilant to fee to what kind of life he (hall be called from his mothers womb, that every one may know whether he be born to Magic, and to what fpe- cies thereof, which every one may perceive eafi- ly that readeth thefe things, and by experience may have fuccefs therein ; for fuch things and luch gifts are not given but only to the low and humble.
In the fifth place we are to take care, that we underhand when the Spirits are affiffing us, in undeitaking the greatefl bufinefs ; and he that undedlands this, it is manifeft, that he (hall be made a Magician of the ordination of God*, that is, fuch a perfon who ufeth the miniftry of the Spirits to bring excellent things to pafs. Here, as for the molt part, they fin, either through negligence, ignorance, or contempt, or by too much fuperflition ; they offend alfo by ingrati- tude towards God, whereby many famous men have afterwards drawn upon themfelves deffruc-
tion:
3 06 Arbatcl of Magic .
tion : they fin alfo by rafhnefs and obflrnacy ; and alfo when they do not ufe their gifts for that honor of God which is required.
Sixthly, The Magician hath need of faith and taciturnity, efpecially, that he difclofe no fecret which the fpirit hath forbid him, as he com- manded Daniel to feal forne things, that is, not to declare them in public; fo as it was not lawful for Paul to fpeak openly of all things which he faw in a vifion. No man will believe how much is contained in this one precept.
Seventhly, In him that would be a Magician, there is required the greateft juftice, thaj he unfc dertake nothing that is ungodly, wicked or un- juft, nor let it once come into his mind; and fo he fhall be divinely defended from all evil.
Aphor. 40.
When the Magician determineth with him- felf to do any incorporal thing, either with any exterior or interior fenfe, then let him govern himfelf according to thefe feven lublequent laws, to accomplifh his Magical end.
'The firft Law is this, That he know that fuch a Spirit is ordained unto him from God; and let him meditate that God is the beholder of all his thoughts and aeftions; therefore let him direCl all the courfe of his life according to the rule prefcribed iu the word of God.
Secondly
Arbalel oj Magic . 30 7
Secondly, Always pray with Davh>, Take not thy holy Spirit from me ; and Jlrenglhen me with thy jree Spirit ; and lead us not into temptation , but de- liver us from evil: 1 bejeech thee , 0 heavenly Father , do not give power to any lying Spirit , as thou didji over Ahab that he perijhed ; but keep me in thy truth. Amen.
Thirdly, Let him accuflom himfelf to try the Spirits as the Scripture admonifheth; lor grapes cannot be gathered of thorns : let us try all things, and hold lad that which is good and laudable, that we may avoid every thing that is repugnant to the divine power.
i he fourth is, To be remote and clear from all manner of fuperftition ; for this is fuperfliti- on, to attribute divinity in this place to things, wherein there is nothing at all divine ; or to chufe or frame to ouifelves, to worfhip God with fome kind of worfhip which he hath not com- manded : fuch are the Magical ceremonies of Satan, whereby he impudently offereth himfelf to be worlliiped as God.
The fifth thing to be efehewed, is all worfhip of Idols, which bindeth any divine power to idols or other things of their own proper moti- on, where they are not placed by the Creator, or by the order of nature : which things many falfe and wicked Magicians feign.
Sixthly
308 Arbatel of Magic.
Sixthly, All the deceitful imitations and affcc- tins of the devil are alfo to be avoided, whereby he imitateth the power of the Creation, and of the Creator, that he may produce things with a word, that they may not be what they are. Which belongeth only to the Omnipotency of God, end is not communicable to the creature.
Seventhly, Let us cleave fall to the gifts of God, and of his holy fpirit, that we may know them, and diligently embrace them with our whole hearts, and all our flrength.
Aphor. 41.
We come now to the nine lafl Aphorifms of this whole Tome; wherein we will, the divine mercy affilting us, conclude this Magical Ifagoge.
Therefore in the firft place it is to be obferv- ed, what we underhand by Magician in this work.
Him then we count to be be a Magician to whom by the grace of God the fpiritual eflences do ferve to manifeft the knowledge of the whole univerfe, and of the fecrets of nature contained therein, whether they are vifible or invihble. This defeription of a Magician plainly appear- • eth, and is universal.
An evil Magician is he, whom by the divine permiffion the evil fpirits do ferve, to his tem- poral and eternal deftru&ion and perdition, to
deceive
Arbatel of Magic • 309
deceive men, and draw them away from God ; fuch was Simon Magus , of whom mention is made in the Ads of tlic Apoftles , and in Clemens ; whom St. Peter commanded to be thrown down upon the earth, whereas he had commanded himfelf, as it were a God, to be railed up in the air by the unclean Spirits.
Unto this order are alfo to be referred all thofe who are noted in the two Tables of the Law ; and are fet fourth with there evil deeds.
The fubdivifions and fpecies of both kinds of Magic, we will note in the Tomes following. In this place it fhall fuffice, that we diflin guifli the Sciences, which is good, and which is evil ; whereas man fought to obtain them both at firll, to his own ruin and deftru6lion, as Mofes and Hermes do demonllrate.
Aphor . 42.
Secondly, we are to know, That a Magician is a perfon predellinated to this work from his mothers womb; neither let him affumeany fuch great things to himfelf, unlefs he be called di- vinely by grace hereunto, for lome good end ; to a bad end is, that the Scriptures might be ful- filled. It mil ft he that ofjenccs will come ; but woe be to that man tlnough whom they (ornc. Therefore as we have helot e ottentimes admonifhed, With fear and trembling we mult live in this world.
Not-
3 1 o Arba tel of Magic .
Not\vith (landing I will not deny, but that fome men may with fiudy and diligence obtain fome fpecies of both kinds of Magic, if it may be admitted. But he fhall never afpiie to the high- eft kinds thereof; yet if he covet to afTail them, he fhall doubtlefs offend both in foul and body. Such are they, who by the operations of falfe Magicians, are fometimes carried to Mount Ho- reb , or in fome wilderncfs or defarts; or they are maimed in fome member, or are fimply torn in pieces, or are deprived of their underftand- ing; even as many fuch things happen by the ufe thereof, where men 'are forfaken by God, and delivered to the power of Satan.
The Seventh Septinary.
Aphor. 43.
The Lord liveth, and the wrorks of God do live in him by his appointment, wdiereby he wdlleth them to be; for he will have them to ufe their liberty in obedience to his commands, or difobedience thereof. I o the obedient, he hath propofed their rewards ; to the difobedient he hath propounded their deferved punifhment. Therefore tliefe fpirits of their free will through their Pride and contempt of the Son of God, have revolted from God their Creator, and are referved unto the day of wrath ; and there is left
in
Arbatel of Magit. $ j *
h'ii them a very great power in the creation ; but notwithffanding it is limited, and they are [.confined to their bounds with the bridle of God. Therefore the Magician ol God, which fignifies a wile man of God, or one informed of God, is led forth by the hand of God unto all everlafling Ljgood, both mean things, and alfo the chiefeft ;corporal things
Great is the power of Satan, by reafon of the jgreat fins of men. Therefore alfo the Magici- ans of Satan do perform great things, and greater :than any man would believe : although they jdo lubfift in their own limits, neveitheiefs they iare above all human apprehenfion, as to the icorporal and tranfitory things of this life ; which many ancient hiflories, and daily examples do teltify. Both kinds of Magic are different one from the other in their ends: the one leadeth •to eternal good, and ufeth temporal things with .thankfgivings ; the other is a little felicitous a- :bout eternal things; but wholly exercifmg him- flelf about corporal things, that he may freely |enjoy all his luffs and delights in contempt of God and his anger.
Aphor. 44.
The paffage from the common life of man -unto a Magical life, is no other but a fleep, from that life ; and an awaking to this life ; foi thofe
things
3 1 5 Arbatel of Magic .
things which happen to ignorant and unwife men in their common life, the fame things hap- pen to the willing and knowing Magician.
The Magician underftandeth when the mind doth meditate of himfelf; he deliberateth, rea- foneth, conffituteth, and determineth what is to be done ; he obferveth when his cogitations do proceed from a divine feparate effence, and he proveth of what order that divine feparate ef- fence is.
But the man that is ignorant of Magic, is car- ried to and fro, as it were in war with his affec- tions ; he knoweth not when they iffue out of hi-S own mind, or are imprefled by the afhfling effence, and he knoweth not how to overthrow the counfels of his enemies by the word of God, or to keep himfelf from the fnares and deceits of the tempter.
Aphor . 45.
The greatefl: precept of Magic is, to know what every man ought to receive for his ufe from the affifling Spirit, and what to refufe : which he may learn of the Pfalmifl, faying, Wherewith Jhall a young man cleanfe his way ? in keeping thy word , 0 Lord . To keep the word God, fo that the evil one fnatch it not outofthe heart, is the chiefefl precept of wifdom. It is lawful to admit of, and exercife other fuggeflions
which
Arbatel of Magic. 313
which are not contrary to the glory of God, and charity towards our neighbours, not inquir- ing from what Spirit fuch fuggeftions proceed ; but we ought to take heed, that w7e are not too much bufied about unneceffary things, according to the admonition of Chrifl ; Marika , Martha , thou art troubled about many things ; but Mary hath cho/en the belter part, which /halt not be taken jrom her. Iherefore let us always have regard unto the faying of ChriR, Seek ye fujl the Kingdom of God and his righteoifnefs , and all theje things [hail be added unto you. All other things, that is, all things which are due to the mortal Microcofme, as lood, raiment, and the neceRary arts of this life.
Aphor . 46,
There is nothing fo much becometh a man as con Raney in his words and deeds, and when, the like rejoiceth in his like ; there are none more happy than fuch, becaufe the holy Angels are converfant about fuch, and pollcfs the cuf- tocly ol them : on the contrary, men that are unconltant are lighter than nothing, and rotten leaves. We chufe the 46 Aphorifrn from thefe. liven as every one governtth himfclf, o he al- lincth unto himfelf Spit its of his nature and condition : but one vtiy truly advileth, that no
k) man
3 1 4 Arbatel of Magic.
man fhould carry himfelf beyond his own cal- ling, left that he draw unto himfelHome malig- nant Spirit from the uttermoft parts of the earth, by whom either he fhall be infatuated and de- ceived, or brought to final deftrutftion. This precept appeareth mod plainly : for Midas>
when he would convert all things into Gold, drew up fuch a Spirit unto himfelf, which was able to perform this ; and being deceived by him, he had been brought to death by famine, if his foolifhnefs had not been corretfted by the mercy of God. The fame thing happened to a certain woman near Frankjord at Oder a, in our times, who would fcrape together and devour money of any thing. Would that men would diligently weigh this precept, and not account the liiftories of Midas , and the like for fables ; they would be much more diligent in modera- ting their thoughts and afledlions, neither would they be fo perpetually vexed with the Spirits of the golden Mountains of Uutipia. Therefore we ought moft diligently to obferve, that fuch prelumption fhould be call out of the mind, by the word, while they are new; nei- ther let them have any habit in the idle mind, that is empty of the divine wrord.
He
Arbatel of Magic. 3 15
A'phor. 47.
He that is faithfully converfant in his voca- tion, fhall have alfo the Spirits conflant com- panions of his defires, who will fuccedively fupply him in all things. But if he have any knowledge in Magic, they will not be unwil- ling to (hew him, and familiarly to converfe with him, and to lerve him in thofe feveral miniflries, unto which they are addi&ed ; the good Spirits in good thing6, unto falvation ; the evil Spirits in every evil thing to deduc- tion Examples are not wanting in the hiflo- ries of the whole woild *, and do daily happen in the world, Jheodofnis before vi&ory of Arbngaflus, is an example of the good ; Brute before he was flain, was an examp’e of the evil Spirits, when he was perfecuted ot the Spi- rit of ('afar., and expofed to punifhment, that he flew himfelf, who had llain his own Father and the Father of his country.
Aphor. 48.
All Magic is a revelation of Spirits of that kind, of which fort the Magic is *, fo that the nine Mules are called in Hejiod , the ninth Ma- gic, as he manifellly tefiifies of himfelf in Iheo - gony, In Homer , the genius of Ulyjfes in PJigi-
O 2 ogagia.
3 f 6 Arbatel of Magic,
ogagia . Hermes , the Spirits of the more fub- lime parts of the mind. God revealed himfelf to Mofes in the bufh. The three wife men who came to feek Chrift at Jerufalem , the Angel of the Lord was their leader. The Angels of the l ord directed Daniel . Therefore there is no- thing whereof any one may glory ; For it is not vnto him that willeth nor unto him that runi\eth ; but to whom God will have mercy , or of fome other fpiritual fate. From hence fpringeth all Magic, and thither again it will revolve, whe- ther it be good or evil. In this manner 1 ages the hrll teacher of the Magic of the Romans, gufhed out of the earth. Diana of the Epheli- ans (hewed her worfhip, as if it had been fent from heaven. So alfo Apollo, and all the Re- ligion of the Heathens is taken from the fame Spirits ; neither are the opinions of the Sad- duces, human inventions.
Aphor . 4g.
The conclusion therefore of this Ifagoge is the fame which we have already fpoken of, That even as there is one God, from whence is all good ; and one lin, to wit, diiobedience, againft the will of the commanding God, from whence comes all evil ; fo that the fear of God is the beginning of all wifdom , and the profit of
Arbatel oj Magic *
all Magic ; for obedience to the will of God, followeth the fear of God; and after this, do lojlow the prefence of God and of the holy Spirit, and the miniflry of the holy Angels., and all good things out of the inexhauftable trea fares of God.
But unprofitable and damnable Magic arifeth from this ; where we lofe the fear of God out of our hearts, and fuffer fin to reign in us, there the Prince of this world, the God of this world, beginneth, and fetteth up his kingdofri inflead of holy things, in fuch as he findetli profitable for his kingdom; there even as the fpider taketh the fly which falleth into his wTeb, io Satan fpreadeth abroad his nets, and taketh men with the fnares of covetousnefs, until he fucketh him, and draweth him to eternal fire, thefe he cherifheth and advanceth on high, that their fall may be the greater.
Courteous Reader apply thy eyes and mind to the facred and profane Hiflories, and to thofe things which thou feefl daily to be done in the world, and thou (halt find all things full of Magic, according to a two-fold Science, good and evil ; which, that they may be the better difeerned, we will put here their divifion and fubdivihon, for the conclusion of thefe Jfagoges ;
O 3 wherein
3 1 8 Arbatel of Magic .
wherein every one may contemplate, what is to be followed, and which to be avoided, and how far it is to be laboured for by every one, to a competant end of life and living,
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Sciences
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Arbatel of Magic . 3l9
Theofo-
phy
Anthro- fophy given to man
Cacofo- f Phy i
Cacodse
mony
Knowledge of the Word of God, and ruling ones life ac- cording to the Word of God. Knowledge of the government of God by Angels, which the Scripture calleth watchmen; and to underhand the myftery of Angels.
Knowledge of natural Things.
Wifdom in human Things.
Contempt of the Word of God, and to live after the will of the Devil.
Ignorance of the government of God by Angels.
To contemn the cuftody of the Angels, and that their com- panions are of the Devil. Idolatry.
Atheifm.
The knowledge of poifons in nature, and to ufe them. Wifdom in all evil arts, to the deftru6lion of mankind, and to ufe them in contempt of God, and for the lofs and de- flrutlion of men.
F I N I S.
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of all the principal Matters contained in this BOOK.
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Page .
OF Geomancy,-; ,g
Fibres of the Greater and Leffer 1 Fortune, J " 1
The four Matres, ------
The Secondary Matres, 26
1 heme of Geomancy, - - - - -
The Twelve Houfes, ------
T he Firft Houfe, Hfl
For tuna Major, - -- -- -- ^2
- — Minor, - -- -- -- or
Via, 37
Populus, -
Acquifitio, - -- -- -- -
Letitia, - -
Puella, 41
Amiffio, - -- -- -- -- - 4
Conjundio
INDEX.
Conjucctio, - -- -- -- - 3 i
Albus, - -- -- -- -- 53
Puer, - 55
Rubeus, - -- -- -- --- 37
Career, --------- 60
Triftitia, - -- -- -- -- 61
Caput Draconis, - - — - 63
Cauda Diaconis, ------ 64
Magical Ceremonies, ------ 66
Celeflial Characters, - -- -- -76
Charaders of good Spirits, - 78
Chara&ers of evil Spirits, - 7 9
Shapes familiar to the Spirits of Saturn and Jupiter, J
Shapes familiar to the Spirits of Mars, - 83
Shapes familiar to the Spirits of the Sun jg and Venus, \ J
The familiar Shapes of the Spirits of Mer- 1 g cury and the Moon, J
Obfervations for the Operator before he j begins to work, from Page 86 to 123 j Heptameron, or Magical Elements, - 1 26
Description of the Circle, - - - - 127
Names of the Hours and the Angels rul-1 ^ ing them, J
Names of the Times, ----- 130
Renidi&ion of the Circle, - Ibid
Garment and Pentacie, ----- 132
Manner
INDE X.
Manner of Working, ----- 1 33
Exorcifm of the Spirits of the Air, - - 135
Prayer to be faid in the Circle, - - 141
Vifions and Apparitions, - 144
Figure of the Circle, ----- 1 49
Confideration of the Lord's day, - - 150
Conjuration of the Lord's day, - - - 151 Confideration of Monday, - 153
Conjuration of Monday, - - - - 154
Confideration of Tuefday, - - - - 133
Conjuration of Tuefday, - 136
Confideration of Wednefday, - 138
Conjuration of Wednefday, - - - 1 3 q
Confideration of Thurfday, - - - - 161 Conjuration of Thurfday, - - - - 162
Confideration of Friday, - 164
Conjuration of Friday, - - - - 165
Confideration of Saturday, - - - - 167
Conjuration of Saturday, - Ibid
Tables of the Angels of the Hours , ac - cordingto the courfe of the Days.
Pages
Sunday, — — .- - — — — — - 169
Monday and Tuefday, - - - - - 170
Wednefday
INDEX.
Wednefday and Thurfday, - - - - 171
Friday and Saturday, ----- j 7 o
JDifcourfe between Caflor and Pollux, - 173
Agronomical Geomancy, - - - - 231
The Pofuion of the Twelve Signs, - - 233
Oueflions of the Firfl Houfe, - 234
. — of the Second Houfe, *- 238
. of the Third and Fourth Houfes., 240
— of the Fifth Houle, - 242
— of the Sixth Houfe^ - 246
of the Seventh Houfe, - - - 248
— of the Eighth Houfe, - - - 258
of the Ninth Houfe, - - - 259
— of the Tenth and Eleventh Houfes, 26 1
— of the Twelfth Houfe, - - 262
Atbatel of Magic, containing Seven
Sept-inaries,
The Firfl Septinary, ----- 265
The Second Septinary, ----- 268
1 he Third Septinary, ----- 2-5
The Fourth Septinary, ----- 291
The Fifth Septinary, ----- 296
The Sixth Septinary, ----- 300
Tlie Seventh Septinary, - - - - - 3 10
FI NI S.
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