In many ways, Arbatel is unique among texts on magic. Unlike the vast majority of writings, it is clear, concise, and elegantly written. The practical instructions are. The Arbatel de magia veterum (Arbatel: Of the Magic of the Ancients) is a Renaissance-period grimoire – a textbook of magic – and one of the. The Arbatel de magia veterum (Arbatel: Of the Magic of the Ancients) is a Renaissance-period grimoire – a textbook of magic – and one of the most influential.
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Search the history of over billion web pages on the Internet. In all things, ask counsel of the Lord; and do not thou think, speak, or do any thing, wherein God is not thy counsellor. He that maagia fraudulently, revealeth secrets: Now first of all produced out of darkness into the light, arnatel all caco-Magicians, and contemners of the gifts of God; for the profit and delectation of all those, who do truely and piously love arbtel creatures of God, and do use them with thanksgiving, to the honour of God, and profit of themselves and their neighbours.
Translated into English by Robert Turner, London The PREFACE To the unprejudiced Reader As the fall of man made himself and all other creatures subject to vanity; so, by rea- son thereof, the most noble arid excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time brought unto Corruption.
Arbatel: The Magic of the Ancients – An Occult Grimoire with a Positive Message
For Magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: Few understood, many reprehend, and as dogges barke at those they know not: Many men there are, that abhor the very name and word Magus, because of Simon Magus, who being not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title.
But Magicke and Witchcraft are far differing Sciences; whereof Pliny 1 being ignorant, scoffeth thereat: Now Witchcraft and Sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instru- ments, to accomplish his evil ends: But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as Plato affirmeth, the Art of Magick is the art of worshipping God: These wise men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests; the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by the name of Caldeans; 6c by the Persians they were called Magicians: The handwritten Greek of Turner: So that the word Magus of itself imports a Contemplator of divine 6c heavenly Sciences; but under the name Magick, are all unlawful Arts comprehended; as Necro- mancy and Witchcraft, and such Arts which are effected by combination with the devil, and whereof he is a party These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the Art of Magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay, or otherwise as it were Sacramentaliter to effect those things which the devil by other means bringeth to pass.
Such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of Magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it. A second kind of Magick is Astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood. Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars and other heavenly bodies, Abraham found out the knowl- edge of the true God while he lived in Caldea, Qui Contemplatione Creaturarum, cog- novit Creatorem saith Damascen who knew the Creator by the contemplation of the creature.
ed Josephus reporteth of Abraham, that he instructed the Egyptians in Arith- metic and Astronomy; who before Abraham’s coming unto them, knew none of these Sciences. Abraham the holi- est and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and Divine knowledge.
Without doubt, Hermes Trismegistus, that divine Magician and Philosopher, who as some say lived long before Noah, attained to much Divine knowledge of the Creator through the study of Magick and Astrologie; as his writings testifie.
The third kind of Magick containeth the whole Philosophy of Nature; which bringeth to light the innermost virtues, and extracteth them out of Nature’s hidden bosome to humane use: Virtutes in centra centri latentes; Magix hidden in the centre of the Arbate, according to the Chymists: The Magick these men professed, is thus defined. Magia est connexio a viro sapi- atbatel agentium per naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine corum admiratione qui causam ignorant.
Magick is the connex- ion of natural agents and patients, answerable each to other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that know not their causes.
In all these, Zoroaster was well learned, especially in the first and highest: Thus saith Zoroaster, word for word: Nevertheless there is magiw mixture in all things, good with evil, of falsehood with truth, of corruption with purity.
The good, the truth, the purity, in every kinde, may well be embraced: As in the ancient worshipping of God by Sacrifice, there was no man knowing God among the Elders, that did not forbear to worship the God of all power, or condemn that kinde of Worship, because the devil was so adored in the image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like.
Neither did the abuse of Astrology terrify Abraham, if we believe the most ancient and religious writers from observing the motions and natures of the heav- enly bodies. Neither can it dehort wise and learned men in these days from attribut- ing those vertues, influences, and inclinations, to the Stars and other Lights of heaven, which God hath given to those his glorious creatures. I must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of Ignorance, of whom this age swarms: But our stomacks are not now so queazie and tender, after so long time feeding upon solid Divinity, nor we so umbragious and startling, having been so long enlightened in God’s path, that we should relapse into that childish Age, in which Aristotle’s Metaphysicks, in a Council in France, was forbid to be read.
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And if there be any scandal in this enterprise of mine, it is taken, not given. And this comfort I have in that Axi- ome of Trismegistus, Qui pius est, summe philosopatur. And therefore Dd present it with- out re, and object it to all of candor and indifferencie: Spunges, which attract all without distinguish- ing; Hour-glasses, which receive, and pour out as fast; Bags, which retain onely the dregs of Spices, and let the Wine escape; and Sieves, which retain the best onely.
Some there are of the last sort, and to them I present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe against it, they all pardon this my opinion, that such their severity proceeds from Self-guiltiness; and give me leave to apply that of Ennodius that it is the nature of Self-wickedness, to think that of others, which themselves deserve.
Full text of “Arbatel of Magick”
And it is all the comfort which guilty have, not to find any innocent. But that amongst others this may find some acceptance, is the desire of R. The second is Microcosmical Magick, what Microcosmus hath effected Magi- cally, by his Spirit and Genius addicted to him from his Nativity, that is, spiritual wisdom: The third is Olympick Magick, in what manner a man may do and suffer by the spirits of Olympus.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth the opera- tions by the Spirits called Cacodamones, as it were not adversaries to mankinde. The fifth is Romane or Sibylline Magick, which acteth and operates with Tute- lar Spirits and Lords, to whom the whole Orb of the earth is distributed.
This is valde insignis Magia. To this also is the doctrine of the Druids referred. The sixth is Pythagorical Magick, which onely acteth with Spirits to whom is given the doctrine of Arts, as Physick, Medicine, Mathematics, Alchymie, and such kinde of Arts. The seventh is the Magick of Apollonius, and the like, and agreeth with the Romane and Microcosmical Magick: The ninth is that wisdom which dependeth solely upon the Word of God; and this is called Prophetical Magick. None of these latter eight books exist in the present day.
May he grant unto us, through his onely-begotten Son Jesus Christ our Lord, his ministring spirits, the revealers of his secrets, that we may write this Book of Arbatel, concerning the great- est Secrets which are lawful for man to know, and to use them without offence unto God.
The first Septenary of Aphorisms. Whosoever would know Secrets, let him know how to keep secret things secretly; and to reveal those things that are to be revealed, and to seal those things which are to be sealed: Observe this Law, and the eyes of thy understanding shall be opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee, as much as any humane minde can desire.
In all things call upon the Name of the Lord: And use the Spirits given and attributed unto thee, as Ministers, without rashness and presump- tion, as the messengers of God; having a due reverence towards the Lord of Spirits. And the remainder of thy life do thou accomplish, demeaning thy self peaceably, to the honour of God, and the profit of thy self and thy neighbour.
Live to thy self, and the Muses: Use thy Gifts, be vigilant in thy Calling; and let the Word of God never depart from thy mouth. Be obedient to good Admonitions: Resist temptations of the Tempter, by the Word of God.
Flee from earthly things; seek after heavenly things. Put no confidence in thy own wisdom; but look unto God in all things, according to that sentence of the Scripture: When we know not what we shall do, unto thee, O God, do we lift up our eyes, and from thee we expect our help.
For where all humane refuges do forsake us, there will the help of God shine forth, according to the saying of Philo.
Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and thy neighbour as thy self: And the Lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will replenish thee with all good; and nothing shall thy soul desire, but thou shalt be fully endued therewith, so that it be contingent to the salvation of thy soul and body Aphorism 6.
Whatsoever thou hast learned, frequently repeat, and fix the same in thy minde: Call upon me in the day of trouble, and I will hear thee, and thou shalt glorifie me, saith the Lord. For all Ignorance is tribulation of the minde; therefore call upon the Lord in thy ignorance, and he will hear thee.
And remember that thou give honour unto God, and say with the Psalmist, Not unto us, Lord, but unto thy Name give the glory.
Even as the Scripture testifies, that God appointeth names to things or persons, and also with them hath distributed certain powers and offices out of his treasures: For there is no power either in heaven or in earth, or hell, which doth not descend from God; and without his permission, they can neither give or draw forth into any action, any thing they have.
That is the chiefest wisdom, which is from God; and next, that which is in spiritual creatures; afterwards, in corporal creatures; fourthly, in Nature, and natural things. The Spirits that are apostate, and reserved to the last judgement, do follow these, after a long interval.
Sixthly, the ministers of punishments in hell, and the obedient unto God. Seventhly, the Pigmies do not possess the lowest place, and they who inhabit in elements, and elementary things.
It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures, that it may be certainly manifest unto us, what we ought to assume to our use of every thing, and that we may know in truth how and in what maner that may be done. For truely every creature is ordained for some profitable end to humane nature, and for the ser- vice thereof; as the holy Scriptures, Reason, and Experience, do testifie.
God the Father Almighty, Creator of heaven and earth, and of all things visible and invisible, in the holy Scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is profitable, and what not; what we are to avoid, and what we are to embrace: Turn over therefore with thy hand, both night and day, those holy Writings, that thou mayest be happie in things present, and blessed in all eternity Do this, and thou shalt live, which the holy Books have taught thee.
A number of Four is Pythagorical, and the first Quadrate; therefore here let us place the foundation of all wisdom, after the wisdom of God revealed in the holy Scrip- tures, and to the considerations proposed in Nature. Appoint therefore to him who solely dependeth upon God, the wisdom of every creature to serve and obey him, nolens volens, willing or unwilling. And in this, the omnipotency of God shineth forth.
It consisteth therefore in this, that we will dis- cern the creatures which serve us, from those that are unwilling; and that we may learn how to accommodate the wisdom and offices of every creature unto our selves. This Art is not delivered, but divinely. Unto whom God will, he revealeth his secrets; but mxgia whom he will not bestow any thing out of his treasuries, that person shall attain to nothing without the will of God.
Therefore we ought to desire [illegible Greek] 1 from God alone, which will mercifully arbstel these things unto us. For he who hath given us his Son, and com- manded us to pray for his holy Spirit, How much more will he subject unto us the whole creature, and things visible and invisible?
Whatsoever ye ask, ye shall receive. Beware that ye do not abuse the gifts of God, and all things shall work together unto you for your salvation. And before all things, be watchful in this, That your names be written in heaven: In the Acts of the Apostles, the Spirit saith unto Peter after the Vision, Go down, and doubt not but I have sent them, abatel he was sent for from Cornelius the Centurion.
After this maner, in vocal words, are all disciplines delivered, abatel the holy Angels of l. And these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children maagia disobedience, as it is manifest out of St.