Arbatel De magia veterum (Arbatel: Of the Magic of the Ancients)

This digital edition by Joseph H. Peterson, Copyright © 1997. All rights reserved. If you find texts in this archive useful, please do not copy except for private study ("fair use").

Foreword by J. H. Peterson

Arbatel de Magia Veterum first appeared in Latin in 1575. It was published in Basel Switzerland, one of the first publishing centers of the world. It was probably written by an Italian author given the several references to cities and events from that country.

Jacoby explains the word ARBATEL [Heb. ARBOThIM = fourfold + AL = God] as another indirect way or saying Tetragrammaton, using the form arbaq ’Iaw i.e. the four-letter (name) of Jao (IHVH) often seen in the Greek Magical Papyri. (Jacoby in Bächtold-Stäubli, Hanns, Handwörterbuch des deutschen aberglaubens, Berlin: Walter de Gruyter & Co., Berlin und Leipzig, 1927, Band 1, pp. 568.)

This little book is mentioned by John Dee in his Mysteriorum Libri. Delrio condemns the book in his Disquisitiones magicae (Köln 1679), 10. 36. 62. A.E. Waite classified it as a "ritual of transcendental magic" i.e. free from 'dangerous instruction which makes for open Black Magic.' (Book of Ceremonial Magic, p. 28.)

In editing the Latin text I have maintained the capitalization and diacritics used in the 1575 edition. I have expanded the tildes where they occur however. I have silently corrected some of the more obvious typos. Letters that are illegible are indicated with '*'. In a few places I have added text in square brackets [], mainly to improve searchability.

In 1655 it was translated into English by Robert Turner. Note that Turner did not preserve the interesting use of capitalized words.

There is another English translation in MSS, Sloane 3851, fol. 10r-29v. It is apparently independent of Turner's translation. There is a note on fol. 2v that "this book is the handwriting of one Mr. Arthur Gauntlet, who professed physic [i.e. medicine], and lived about Gray's Inn Lane." The endsheet also has the words "Ann Savadge is Roseman, Aune (?)." Another interesting feature of this manuscript is that it includes a drawing of the "Seal of Secrets" (aphorism 27) which is described but not shown in any other version I've seen.

The diagram on the title page — with the names Saturiel, Ioviel, Gabriel, Oriel, and Pomiel — did not appear in the original Latin or Turner's edition, but is here supplied from the edition of Andreas Luppius, Wesel, 1686. Luppius' edition has other innovations which I have not chosen to incorporate at this time.

If you find any typos or have other suggestions for improving this e-text, please write to me at

-JHP

Latin text is from:

Title            Arbatel De magia veterum.
Publisher/year   pp. 87. Basileæ, 1575.
Physical descr.  16o.
Holdings (BL)    719.a.2. Request, British Library

The English translation is from:

Author:        Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.
Uniform Title: De occulta philosophia. Book 4. English
Title: 	   Henry Cornelius Agrippa's fourth book of occult philosophy and 
   geomancy : magical elements of Peter de Abano : astronomical geomancy : the 
   nature of spirits : and Arbatel of magick / translated into English by 
   Robert Turner ...
Publisher:     London printed : [s.n], M. DC. LV. [1655]
Description:   [19], 6-265 [i.e. 287], [5] p., [1] ms. leaf : ill.
Series:        Early English books, 1641-1700 ; 1680:3.
Note:          Reproduction of original in the Harvard University Library.
Subjects:      Occultism--early works to 1800
               Magic--early works to 1800
Other:         Turner, Robert, fl. 1654-1665.
   Petrus, de Abano, ca. 1250-ca. 1315. Heptameron, or magical elements of Peter de Abano.
   Heptameron, or magical elements of Peter de Abano.
   Arbatel of magic.
   IV. livre de la philosophie occulte. English. 1655.
   Fourth book of occult philosophy.
   Quatrième livre de la philosophie occulte.
Location:      Memorial Library Microforms Media Center Room 443
Catalog:       UW Madison
Call Number:   Micro Film STC 2 (Wing) Reel 1680
Format:        Microfilm. Ann Arbor, Mich. : University Microfilms International, 
   1986 1 microfilm reel ; 35 mm. (Early English books, 1641-1700 : 1680:3)
Call Number:   Micro Film 5973 Reel 50 No.457
Format:        Microfilm. Woodbridge, CT : Research Publications, [1983?] 1 microfilm 
   reel : pos. ; 35 mm. (Witchcraft in Europe and America; Reel 50, no. 457)

Contents

Of the Magic of the Ancients, The greatest Studie of Wisdom. In all things, ask counsel of the Lord; and do not thou think, speak, or do any thing, wherein God is not thy counsellor. Proverbs 11. He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter. ARBATEL of MAGICK: or, The spiritual Wisdom of the Ancients, as well Wise-men of the people of God, as MAGI of the Gentiles: for the illustration of the glory of God, and his love to Mankinde. Now first of all produced out of darkness into the light, against all caco-Magicians, and contemners of the gifts of God; for the profit and delectation of all those, who do truely and piously love the creatures of God, and do use them with thanksgiving, to the honour of God, and profit of themselves and their neighbours.	ARBATEL De Magia Veterum Summum Sapientiae Studium. In omnibus consule Dominum, et nihil cogitas, dicas, facias, quod tibi Deus non consuluerit. BASILEÆ, 1575. Arbatel DE MAGIA seu PNEVMATICA VETERVM TVM MA- gorum populi DEI, tum Mago- rum Ge, pro illustratio- ne gloriæ & Philan- tropias DEI. Nunc primùm ex tenebris in lucem producta, contra Cacomagos & contemptores donorum Dei, ad vtilitatem & delectationem omnium, qui verè & piè delectantur DEI Creaturis: & illis cum gratiarum actione vtuntur ad bonorum Dei, & vtilitatem sui & proximi.
Arbatel of Magic Translated into English by Robert turner, London 1655. The PREFACE To the unprejudiced Reader As the fall of man made himselfe and all other creatures subject to vanity; so, by reason thereof, the most noble and excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time brought unto Corruption. For Magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which Art (saith Mirandula [Pico]) Pauci intelligunt, multi reprehendunt, & sicut canes ignotos semper allatrant: Few understood, many reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. Many men there are, that abhor the very name and word Magus, because of Simon Magus, who being not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title. But Magicke and Witchcraft are far differing Sciences; whereof Pliny* being ignorant, scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent to him by Tyridates king of Armenia, who held that kingdom by him, found the Art after long study and labour altogether ridiculous. Now Witchcraft and Sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy Scriptures, afford us sundry examples. [* Plin. lib. 30. Nat. Hist.] But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as Plato affirmeth, the Art of Magick is the art of worshipping God: and the Persians call their gods hence Apollonius saith, that Magus is either , or , that is, that Magus is a name sometime of him that is a god by nature, & sometimes of him that is in the service of God: in which latter sense it is taken in Matt., 2.1,2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine Magick; and these the Latins did entitle sapientes, or wise men: for the feare and worship of God, is the beginning of knowledge. These wise men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests; the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by the name of Caldeans; & by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequitur, & angelos ministros Dei, sed veri ejus venerationi novit assistere; idem dæmonas prodit terrenos, Vagos, humanitatis inimicos; Sosthenes ascribeth the due Majesty to the true God, & acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind. So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences; but under the name Magick, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and such Arts which are effected by combination with the devil, and whereof he is a party. These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the Art of Magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay, or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of Magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it. A second kind of Magick is Astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood. Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui Contemplatione Creaturarum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetic and Astronomy; who before Abraham's coming unto them, knew none of these Sciences. Abraham sanctitate & sapientia omnium præstantissimus, primum Caldæos, deinde Phoenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and Divine knowledge. Without doubt, Hermes Trismegistus, that divine Magician and Philosopher, who (as some say) lived long before Noah, attained to much Divine knowledge of the Creator through the study of Magick and Astrologie; as his writings testifie. The third kind of Magick containeth the whole Philosophy of Nature; which bringeth to light the innermost virtues, and extracteth them out of Nature's hidden bosome to humane use: Virtutes in centro centri latentes; Virtues hidden in the centre of the Centre, according to the Chymists: of this sort were Albertus, Arnoldus de villa nova, Raymond. Bacon and others, &c. The Magick these men profess'd, is thus defined. Magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine corum admiratione qui causam ignorant. Magick is the connexion of natural agents and patients, answerable each to other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that know not their causes. In all these, Zoroaster was well learned, especially in the first and highest: for in his Oracles he confesseth God to be the first and the highest; he believeth of the Trinity, which he would not investigate by any natural knowledge: he speaketh of Angels, and of Paradise; approveth the immortality of the soul; teacheth Truth, Faith, Hope, and Love, discoursing of the abstinence and charity of the Magi. Of this Zoroaster, Eusebius in the Theology of the Phoenicians, using Zoroaster's own words: Hæc ad verbum scribit (saith Eusebius) Deus primus, incorruptibilium, sempiternus, ingenitus, expers partium sibi ipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pater juris, sine doctrina justitiam per doctus, natur perfectus, sapiens, sacræ naturæ unicus inventor, &c. Thus saith Zoroaster, word for word: God the first, incorruptable, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the onely inventor thereof. So that a Magician is no other but divinorum cultor & interpres, a studious observer and expounder of divine things; and the Art itself is none other quam Naturalis Philosophiæ absoluta consummatio, then the absolute perfection of Natural Philosophy. Nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. The good, the truth, the purity, in every kinde, may well be embraced: As in the ancient worshipping of God by Sacrifice, there was no man knowing God among the Elders, that did not forbear to worship the God of all power, or condemn that kinde of Worship, because the devil was so adored in the image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like. Neither did the abuse of Astrology terrify Abraham, (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the Stars and other Lights of heaven, which God hath given to those his glorious creatures. I must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of Ignorance, of whom this age swarms: but the voice and sound of the Snake and Goose is all one. But our stomacks are not now so queazie and tender, after so long time feeding upon solid Divinity, nor we so umbragious and startling, having been so long enlightened in God's path, that we should relapse into that childish Age, in which Aristotle's Metaphysicks, in a Council in France, was forbid to be read. But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an innocent purpose therein; and intreat the Reader to the Reader to follow this advice of Tabæus, Qui litigant, sint ambo in conspectis tuo mali & rei. And if there be any scandal in this enterprise of mine, it is taken, not given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosopatur. And therefore I present it without disguise, and object it to all of candor and indifferencie: and of Readers, of whom there be four sorts, as one observes: Spunges, which attract all without distinguishing; Hour-glasses, which receive, and pour out as fast; Bags, which retain onely the dregs of Spices, and let the Wine escape; and Sieves, which retain the best onely. Some there are of the last sort, and to them I present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe against it, they all pardon this my opinion, that such their severity proceeds from Self-guiltiness; and give me leave to apply that of Ennodius that it is the nature of Self-wickedness, to think that of others, which themselves deserve. And it is all the comfort which guilty have, not to find any innocent. But that amongst others this may find some acceptance, is the desire of R. Turner London, ult. Aug. l654. ARBATEL OF MAGICK
Containing nine Tomes, and seven Septenaries of APHORISMS. The first is called Isagoge, or, A Book of the Institutions of Magick: or which in fourty and nine Aphorisms comprehendeth, the most general Precepts of the whole Art.	Et habet Tomos nouem Aphorismorum septies septenorum. PRIMVS dicitur ISAGOGE, seu Institutionum liber Magiæ, seu quòd quadraginta nouem Aphorismis generalissima totius artis præcepta complectatur.
The second is Microcosmical Magick, what Microcosmus hath effected Magically, by his Spirit and Genius addicted to him from his Nativity, that is, spiritual wisdom: and how the same is effected.	SECVNDVS est MICROCOSMA MAGIA: quid Microcosmus per suum Spiritum & sibi à natiuitate addictos genios Magicè, hoc est sapientia spirituali effecerit, & quomodo.
The third is Olympick Magick, in what maner a man may do and suffer by the spirits of Olympus.	TERTIVS est OLYMPICA MAGIA, quomodo per Spiritus Olympi agat & patiatur homo.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth the operations by the Spirits called Cacodæmones, as it were not adversaries to mankinde.	QVARTVS est MAGIA HESIODICA & HOMERICA, quæ docet operationes per Spiritus dictos Calodæmones tanquam non hostiles humano generi.
The fifth is Romane or Sibylline Magick, which acteth and operates with Tutelar Spirits and Lords, to whom the whole Orb of the earth is distributed. This is valde insignis Magia.* To this also is the doctrine of the Druids referred.	QVINTVS est ROMANA seu SYBILLINA MAGIA, quæ cum tutelaribus spiritibus & dominis, quibus distributus est terrarum orbis, agit & operatur. Hæc est VALDE INSIGNIS MAGIA. Huc & DRVIDVM doctrina refertur.	* Sloane 3851 omits this sentence.
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.	SEXTA est PYTAGORICA MAGIA, quæ tantum agit cum Spiritibus, quibus data est artium doctrina, Physica, Medicina, Mathematica, Alchimia, & vicinæ artes.
The seventh is the Magick of Apollonius, and the like, and agreeth with the Romane and Microcosmical Magick: onely it hath this peculiar, that it hath power over the hostile spirits of mankinde.	SEPTIMA est APOLLONII & similium MAGIA, complicata cum Romana & Microcosmica. Habet tamen hoc peculiare, quòd potestatem habet super Spiritus hostiles humani generis.
The eighth is Hermetical, that is, Ægyptiacal Magick; and differeth not much from Divine Magick. This produceth gods of every kind which dwell in the Temples.1	OCTAVA est HERMETICA, hæ est ÆGYPTIACA, & non multum ab est à Diuina Magia. Hæc producit Deos, qui in templis habitant omnis generis.	1. This sentence is omitted by Turner, but is here supplied from Sl. 3851.
The ninth is that wisdom which dependeth solely upon the Word of God; and this is called Prophetical Magick.	NONA SAPIENTIA est illa, quæ ex solo verbo DEI dependet, & dicitur PROPHETICA.
The first Tome of the Book of Arbatel of Magick CALLED ISAGOGE	LIBRI Arbatel Magiæ TOMVS PRIMVS. dictus ISAGOGE.
In the Name of the Creator of all things both visible and invisible, who revealeth his Mysteries out of his Treasures to them that call upon him; and fatherly and mercifully bestoweth those his Secrets upon us without measure. May he grant unto us, through his onely-begotten Son Jesus Christ our Lord, his ministring spirits, the revealers of his secrets, that we may write this Book of Arbatel, concerning the greatest Secrets which are lawful for man to know, and to use them without offence unto God. Amen.	n Nomine Creatoris visibilium et inuisibilium, qui inuocantibus de thesauris suis reuelat mysteria, & secreta sua, et paternè ac clementer ea largitur nobis sine mensura. Is det nobis per vnigenitum filium suum Dominum nostrum IESVM CHRISTVM ministros suos Spiritus secretorum reuelatores, vt librum ARBATEL conscribamus. de maximis secretis, quæ fas est hominem scire, illisque sine Dei offensa vti. Amen.
The first Septenary of Aphorisms. The first Aphorism.	APHORISMORVM SEPTENA prima. APHORISMVS I.
Whosoever would know Secrets, let him know how to keep secret things secretly; and to reveal those things that are to be revealed, and to seal those things which are to be sealed: and not to give holy things to dogs, nor cast pearls before swine. Observe this Law, and the eyes of thy understanding shall be opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee, as much as any humane minde can desire.	Qui vult secreta scire, secreta secretè sciat custodire, & reuelanda reuelet: sigillanda sigillet: & sacrum non det canibus, nec margaritas proyciat ante porcos.2 Hanc legem obserua, & aperientur tibi oculi mentis ad intelligenda secreta, & audies tibi diuinitùs reuelari quicquid animus tuus desiderauit. Habebis etiam prompta Angelorum Dei, & spirituum in natura ministeria obsequentiora, quàm vllus animus humanus desiderare possit.	2. Mat.7.6: nolite dare sanctum canibus neque mittatis margaritas vestras ante porcos.
Aphor. 2. In all things call upon the Name of the Lord: and without prayer unto God through his onely-begotten son, do not thou undertake to do or think any thing. And use the Spirits given and attributed unto thee, as Ministers, without rashness and presumption, as the messengers of God; having a due reverence towards the Lord of Spirits. 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.	APHORISMVS II. In omnibus inuoca nomen Domini, & sine inuocatione DEI per vnigenitum filium nihil suscipias ad cogitandum vel faciendum. Utere autem Spiritibus tibi datis ac attributis tanquam ministris, sine temeritate & præsumptione, cum debita reuerentia erga Spirituum dominum, tanquam legatis Dei: & quod reliquum est vitæ, pacificè perages ad Dei honorem, & tuam ac proximi utilitatem.
Aphor. 3. Live to thy self, and the Muses: avoid the friendship of the Multitude: be thou covetous of time, beneficial to all men. Use thy Gifts, be vigilant in thy Calling; and let the Word of God never depart from thy mouth.	APHORISMVS III. Viue tibi & Musis, multitudinis amicitias vita: Temporis sis auarus: omnibus beneficus: utere donis tuis: vocationi inuigila: Verbum Dei nunquam recedat ab ore tuo.
Aphor. 4. Be obedient to good Admonitions: avoid all procrastination: accustom thy self to Contancie and Gravity, both in thy words and deeds. 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.	APHORISMVS IIII. Obtempera bene monentibus: Fuge Procrastinationem omnem: ad constantiam & grauitatem in dictis & factis tuis te assuefac: Tentationibus tentatoris resiste per verbum Dei: Fuge mundana, cœlestia quære: Non innitaris prudentiæ tuæ, sed in omnibus ad Deum respice, secundum Scripturæ sententiam. Cùm nescimus quid faciamus, ad te Deus eleuamus oculos nostros, & à te expectamus auxilium. Ubi enim humana nos destituunt prædsidia, ibi Dei affulget auxilium. Secundum Philonis dictum.
Aphor. 5. Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and thy neighbour as thy self: [Luke 10.27] 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.	APHORISMVS V. Diligas [sic diliges] Dominum Deum tuum ex toto corde tuo, ex omnibus viribus tuis, & proximum sicut te ipsum, & Dominus te custodiet tanquam pupillam oculi sui, & ab omni malo liberabit, ac te replebit omni suo bono, nihilque desiderabit anima tua, cuius non compos sis futurus, modò tibi ad salutem corporis & animi contulerit.
Aphor. 6. Whatsoever thou hast learned, frequently repeat, and fix the same in thy minde: and learn much, but not many things, because a humane understanding cannot be alike capable in all things, unless it be such a one that is divinely regenerated; unto him nothing is so difficult or manifold, which he may not be able equally to attain to.	APHORISMVS VI. Quicquid didiceris, frequenter repete, & menti tuæ infige, & multum discas non multa: quia animus humanus non potest omnibus par esse, nisi diuinitus quis regeneratus sit. Huic nihil est tam arduum, aut tam multiplex cui par esse non possit.
Aphor. 7. Call upon me in the day of trouble, and I will hear thee, and thou shalt glorifie me, [Ps49.15] 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. [Ps113.9]	APHORISMVS VII. Inuoca me in die tribulationis, & exaudiam te, et honorificabis me, dicit Dominus. Omnis autem ignoratia est tribulatio animi. Inuoca ergo in ignorantia tua Dominum, & exaudiet te: & memento, ut honorem tribuas Deo, ac dicas cum Psalmista: Non nobis Domine non nobis, sed nomini tuo da gloriam.
The second Septenary. Aphor. 8. 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: so the Characters and Names of Stars have not any power by reason of their figure or pronunciation, but by reason of the vertue or office which God hath ordained by nature either 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, they can neither give or draw forth into any action, any thing they have.	SEPTENA Secunda. APHORISMVS VIII. Sicut Scriptura te testatur, quòd Deus imponit nomina rebus aut personis, & simul cum illis etiam ibidem vires & officia quædam distribuit de thesauris suis: ita characteres & nomina constellata non habent vires ratione figuræ vel pronunciationis, sed ratione virtutis seu officii, quæ Deus vel natura ad tale nomen vel characterem ordinauit. Nulla enim est virtus vel in cœlo, vel in terra, vel in inferno, quæ non descendat à Deo, quo non fauente nihil quod habet, dare, & in actum traducere potest.
Aphor. 9. That is the chiefest wisdom, which is from God; and next, that which is in spiritual creatures; afterwards, in corporeal creatures; fourthly, in Nature, and natural things. The spirits that are apostate,3 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 service thereof; as the holy Scriptures, Reason, and Experience, do testifie.	APHORISMVS IX. Sapientia summa ea est, quæ in Deo: deinde in creaturis Spiritualibus: postea corporalibus: quartò in natura & rebus naturalibus. Hæc longo interuallo sequuntur Spiritus Apostatæ & reseruati extremo iudicio. Sextò ministri pœnarum in inferno, & obedientes Deo. Septimò infimum locum Pygmæi tenent, & qui in elementis & elementatis habitant. Omnes differentias sapientiæ creatoris & creaturæ cognoscere ac discernere conuenit, ut quid in nostrum usum de unaquaque desumere debeamus, certò nobis constet, & quomodo id fiat reuera sciamus: si quidem omnis creatura ad utilem finem naturæ humanæ condita est, & in eius ministerium, sicut sacræ testantur literæ, ratio, & experientia.	3. Better: rebellious spirits. -JHP
Aphor. 10. 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: then he allureth us to obedience with great promises of corporal and eternal benefits, and deterreth us (with threatning of punishments) from those things which are not profitable for us. 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.	APHORISMVS X. Deus Pater Omnipotens Creator cœli & terræ, visibilium omnium & inuisibilium in sacris literis seipsum conspiciendum proponit: & tanquam pater qui tenerè suos filios amat, docet nos quid sit utile, quid non, quid fugiendum, quid amplectendum: deinde etiam nos summis propositis beneficiis corporalibus & æternis ad obedientiam allicit, ac propositis pœnis ab iis, quæ nobis utilia non sunt, deterret. Tu igitur sacras literas nocturna versato manu versato diurna, ut sis in præsentiarum & ad omnem æternitatem fœlix & beatus. Hoc fac & viues, quod te sacræ docuerint paginæ.
Aphor. 11. 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 Scriptures, and to the considerations proposed in Nature. Appoint4 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 discern 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 to 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 from God alone, which will mercifully impart these things unto us. For he who hath given us his Son, and commanded 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: this is more light, That the spirits be obedient unto you, as Christ admonisheth.	APHORISMVS XI. Numerus quaternarius est Pythagoricus, & primus quadratus: ergo hic ponemus fundamentum omnis sapientiæ, pòst DEI reuelatam sapientiam in Sacris literis, & ad considerandum in natura propositum. Constitue ei, qui totus ex Deo pendet, omnis creaturæ sapientiam inseruire et obedire, seu volenti siue nolenti, vel volentes, vel nolentes. Ac in hoc Dei elucescit omnipotentia. In hoc igitur CARDO REI consistit, VT VELIMVS nobis creaturam inseruire: & sciamus volentes nobis inseruire à nolentibus discernere: ac ut cuiusque sapientiam et officia nobis accommodare discamus. Hæc ars non nisi Diuinitùs traditur, cui vult Deus sua secreta reuelat, cui non vult aliquid de suis thesauris largiri, is inuito Dei vi nihil abstulerit. Ergo rectè à solo petamus Deo, qui nobis ea clementer impartiet. Qui enim nobis filium dedit, & pro Spiritu Sancto suo orare nos iussit, quantò magis nobis totam creaturam, visibilia et inuisibilia subiiciet QVICQVID PETIERITIS, ACCIPIETIS. Videte ne donis Dei abut amini, & omnia vobis cooperabuntur ad salutem. Et ante omnia in hoc inuigilate, ut nomina vesta scripta sint in cœlo, hoc leuius est quòd vobis spiritus obedient. Sicut Christus monet.	4. Sl. 3851 omits the rest of this aphorism.
Aphor. 12. In the Acts of the Apostles, the Spirit saith unto Peter after the Vision, Go down, and doubt not but I have sent them, when he was sent for from Cornelius the Centurion. After this maner, in vocal words, are all disciplines delivered, by the holy Angels of God, as it appeareth out of the Monuments of the Ægyptians. And these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of St. Paul, and Hermes Trismegistus. There is no other maner of restoring these Arts. then by the doctrine of the holy Spirits of God; because true faith cometh by hearing. But because thou mayst be certain of the truth, and mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it onely depend upon thy faith in God; that thou mayst say with Paul, I know on whom I trust. If no sparrow can fall to the ground without the will of the Father which is in heaven, How much more will not God suffer thee to be deceived, O thou of little faith, if thou dependest wholly upon God, and adherest onely to him?	APHORISMVS XII. In Actis Apostolorum inquit Spiritus Petro post visionem: Descende, & noli dubitare, quia ego misi eos, cùm accerseretur à Cornelio Centurione. Hoc modo vocali verbo omnes tradebantur disciplinæ per Sanctos Dei angelos, sicut ex Ægyptiorum patet monumentis. Et hæ postea humanis sunt deprauatæ opinionibus, & impulsu malorum Spirituum, qui zizanias seminant in filios diffidentiæ, sicut manifestum est ex Diuo Paulo & Hermete Trismegisto. Et non est alia INSTAVRANDI ARTES RATIO, quàm ex doctrina Sanctorum Dei spirituum: quia vera fides est EX AVDITV. Quod autem de veritate sis certus, neque dubites, an spiritus qui tecum loquitur, vera an falsa pronunciet, dependet ex fide tua in Deum, ut cum Paulo dicas, Scio cui confido. Si nullus passerculus potest cadere in terram sine voluntate Patris, qui in cœlis est, quantò magis ô modicæ fidei te non patietur Deus decipi, si à Deo dependes, & illi soli adhæres?
Aphor. 13. The Lord liveth; and all things which live, do live in him. And he is truely ,5 who hath given unto all things, that they be that which they are: and by his word alone, through his Son, hath produced all things out of nothing, which are in being. He calleth all the stars. and all the host of heaven by their names. He therefore knoweth the true strength and nature of things, the order and policie of every creature visible and invisible. to whom God hath revealed the names of his creatures. It remaineth also, that he receive power from God, to extract the vertues in nature, and hidden secrets of the creature; and to produce their power into action, out of darkness into light. Thy scope therefore ought to be, that thou have the names of the Spirits, that is, their powers and offices, and how they are subjected and appointed by God to minister unto thee; even as Raphael was sent to Tobias, that he should heal his father, and deliver his son from dangers, and bring him to a wife. So Michael, the fortitude of God governeth the people of God: Gabriel, the messenger of God, was sent to Daniel, Mary, and Zachary the father of John Baptist. And he shall be given to thee that desirest him, who will teach thee whatsoever thy soul shall desire, in the nature of things. His ministery 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 not thou let slip any occasion of learning and be vigilant in thy calling, and thou shalt want nothing that is necessary for thee.	APHORISMVS XIII. Viuit Dominus, et omnia quæ viuunt in ipso viuunt. Et est verè IEHOVAH, qui dat universis ut sint quod sunt, & solo verbo vocali per filium de nihilo produxit omnia quæ sunt, ut sint. Is vocat omnes stellas, omnem militiam cœli nominibus suis. Cui ergo Deus reuelauerit NOMINA CREATVRARVM, is sciet veras vires, & rerum naturas: ordinem & politiam totius creaturæ visibilis et inuisibilis Reliquum etiam est, ut à Deo potestatem accipiat producendi vires, in natura & universa creatura recondita de potentia in actum: de tenebris in lucem. SCOPVS igitur tuus esse debet, ut spirituum nomina teneas, hoc est officia & potestates eorum: & ut à Deo illi tibi in ministerium subiiciantur seu addicantur. Sicut RAPHAEL attributus fuit Tobiæ ut parentem sanaret, ex periculis liberaret filium, & ei uxorculam suam adduceret. Ita MICHAEL Dei fortitudo, populum Dei gubernat. GABRIEL Dei nuncius missus fuit Danieli, Mariæ, Zachariæ Iohannis Baptistæ patri. Et tibi petenti datus est, qui te doceat, quæ animus tuus desiderauerit in rerum natura. Huius utaris ministerio cum metu & tremore creatoris tui, redemptoris tui, & sanctificatoris tui, Patris videlicet, Filii & spiritus S. & noli ullam occasionem prætermittere dscendi, et vocationi tuæ inuigilandi: & nihil rerum necessariarum desiderabis.	5. Sl. 3851 also gives this name in Hebrew characters.
Aphor. 14. Thy soul liveth for ever, through him that hath created thee: call therefore upon the Lord thy God, and him onely shalt thou serve. This thou shalt do, if thou wilt perform that end for which thou art ordained of God, and what thou owest to God and to thy neighbour. God requireth of thee a minde, that thou shouldest honour his Son, and keep the words of his Son in thy heart: if thou honour him, thou hast done the will of thy Father which is in heaven. To thy neighbour thou owest offices of humanity, and that thou draw all men that come to thee, to honour the Son. This is the Law and the Prophets. In temporal things, thou oughtest to call upon God as a father, that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee, whether they be spiritual or corporal.	APHORISMVS XIIII. Viuit anima tua in æternum per eum qui te creauit. Inuoca igitur Dominum Deum tuum, & illi soli seruias. Hoc feceris, si perpendas ad quem finem à Deo conditus sis, & quid Deo quid proximo tuo debeas. DEVS à te requirit animum, ut honores filium, & filii verbum custodias in corde tuo. Hunc si honoraueris, iam fecisti voluntatem Patris tui qui in cœlis est: PROXIMO officia humanitatis debes: & ut omnes ad te confugientes ad honorandum filium adducas: Hic sunt lex & prophetæ. IN TEMPORANEIS debes Deum tanquam patrem inuocare, ut tibi det omnia huius vitæ necessaria: Proximum verò de donis Dei iuuare debes, siue illa sint spiritualia, seu corporalia bona.
Therefore thou shalt pray thus: O Lord of heaven and earth, Creator and Maker of all things visible and invisible; I, though unworthy, by thy assistance call upon thee, through thy onely begotten Son Jesus Christ our Lord, that thou wilt give unto me thy holy Spirit, to direct me in thy truth unto all good. Amen. Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane opinions, that I of my own power can attain to no knowledge in them, unless thou teach it me: Grant me therefore one of thy spirits, who may teach me those things which thou wouldest have me to know and learn, to thy praise and glory, and the profit of our neighbour. Give me also an apt and teachable heart, that I may easily understand those things which thou shalt teach me, and may hide them in my understanding, that I may bring them forth as out of thy inexhaustible treasures, to all necessary uses. And give me grace, that I may use such thy gifts humbly, with fear and trembling, through our Lord Jesus Christ, with thy holy Spirit. Amen.	Sic igitur orabis. Domine Cœli & Terræ omnium visibilium & inuisibilium conditor & creator: ego indignus, te iubente, te inuoco, per filium tuum unigenitum Dominum nostrum Iesum Christum, ut des mihi spiritum Sanctum tuum, qui me in veritate tua dirigat ad omne bonum tuum. AMEN. Quia verò desiderio desidero artes huius vitæ, & necessarias nobis perfectè cognoscere, quæ immersæ sunt tantis tenebris & conspurcatæ infinitis humanis opinionibus, vt ego videam, me meis viribus nihil in iis assequuturum te non docente: da mihi unum de spiritibus tuis, qui me doceat ea, quæ vis nos discere & cognoscere, ad laudem & honorem tuum & utilitatem proximi. Da mihi etiam cor docile, ut quæ me docueris facilè percipiam & in mentem meam recondam inde proferenda, tanquam de tuis inexhaustis thesauris ad omnes usus necessarios: & da mihi gratiam, ut tantis donis tuis humillimè cum metu & tremore utar, per Dominum nostrum IESVM CHRISTVM cum Sancto Spiritu tuo, Amen.
The Third Septenary. Aphor. 15. They are called Olympick spirits, which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare Destinies, and to administer fatal Charms, so far forth as God pleaseth to permit them: for nothing, neither evil spirit nor evil Destiny, shall be able to hurt him who hath the most High for his refuge. If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth, nevertheless he can bring forth nothing into action, unless he be permitted by the Divine power. It is God alone who giveth them power to effect it. Unto God the maker of all things, are obedient all things celestial, sublunary, and infernal. Therefore rest in this: Let God be thy guide in all things which thou undertakest, and all things shall attain to a happie and desired end; even as the history of the whole world testifieth and daily experience sheweth. There is peace to the godly: there is no peace to the wicked, saith the Lord.	SEPTENA TERTIA. Aphorismus XV. Spiritus Olympici dicuntur illi, qui in Firmamento & in Astris Firmamenti habitant, & horum officium est FATA decernere, & Fatales casus administrare, quatenus id Deo placuerit & permiserit: sic nulli neque malus Dæmon, neque malum fatum, qui sedet in adiutorio altissimi, nocuerit. Quilibet verò Olympicorum spirituum hoc docuerit aut effecerit, quod eius Astrum, cui addictus est, portenderit, tametsi sine permissione diuina nihil de potentia ad actum deduxerit. Solus enim DEVS est, qui & posse & efficere illis dat: Deo conditori omnium parent supercœlestia, Cœlestia, sublunaria & infernalia. Ideo in hoc incumbe, ut DEO DVCE, quæ suscipis, suscipias, & OMNIA OPTATVM ET FELICEM SORTIENTVR FINEM, quemadmodum totius mundi testatur historia, & quotidiana ostendit experientia. Piis pax: Impiis non est PAX, dicit Dominus.
Aphor. 16. There are seven different governments of the Spirits of Olympus, by whom God hath appointed the whole frame and universe of this world to be governed: and their visible stars are ARATRON, BETHOR, PHALEG, OCH, HAGITH, OPHIEL, PHUL, after the Olympick speech. Every one of these hath under him a mighty Militia in the firmament.	APHORISMVS XVI. Septem sunt gubernatores seu officiorum differentiæ Olympi, quibus Deus voluit uniuersam hanc mundi machinam administrari. Visibilia autem eorum Astra sunt ARATRON, BETHOR, PHALEG, OCH, HAGITH, OPHIEL, PHVL. Olympico sermone. Quilibet præterea sub se habet militiam Firmamenti multiplicem.
ARATRON ruleth visible Provinces XLIX. BETHOR, XXXII [XLII].6 PHALEG, XXXV. OCH, XXVIII. HAGITH, XXI. OPHIEL, XIIII. PHUL, VII.	ARATRON præest prouinciis visibilibus XXXXIX. BETHOR XXXII [XXXXII]. PHALEG XXXV. OCH XXVIII. HAGITH XXI. OPHIEL XIIII. PHUL VII.	6. The number for Bethor is evidently 42 given that the total is 196 (see below) and the fact that all the others are 7 less than their predecessor. Sl. 3851 also misreads 32.
So that there are 186 [196]7 Olympick Provinces in the whole Universe. wherein the seven Governours do exercise their power: all which are elegantly set forth in Astronomy. But in this place it is to be explained, in what maner these Princes and Powers may he drawn into communication. Aratron appeareth in the first hour of Saturday,8 and very truely giveth answers concerning his Provinces and Provincials. So likewise do the rest appear in order in their days and hours. Also every one of them ruleth 490 yeers. The beginning of their simple Anomaly, in the 60 yeer before the Nativity of Christ, was the beginning of the administration of Bethor, and it lasted until the yeer of our Lord Christ 430. To whom succeeded Phaleg, until the 920 yeer. Then began Och, and continued until the year 1410, and thenceforth Hagith ruleth untill the year 1900.	Ut sint Olympi prouinciæ CLXXXXVI in uniuersum, in quibus suam politiam septem gubernatores administrant, quæ omnia in ASTRONOMIA GRATIÆ explicantur disertè. Hoc autem loco quomodo AD COLLOQUIA deducuntur horum principes & potestates, explicandum est. ARATHRON [sic] in Sabbato & hora prima diei apparet, ac responsa dat de suis prouinciis & prouincialibus verssimè. Similiter & alii ordine in suis diebus & horis. PRÆEST etiam quilibet 490. Annis. Principium Anomaliæ simplicis, anno 60 ante Christum natum est principium administrationis BETHOR, & du rauit ad annum Christi Domini 430. Cui succesit PHALEG usqque ad 920 annum. Deinde OCH ad 1410 annum. Ab hinc HAGITH regnat ad 1900 usque.	7. 186 in Turner's edition is obviously incorrect, given the fact that each spirit rules 7 less than its predecessor. Sl. 3851 also reads 186. 8. That is, Aratron rules over Saturday, and the first hour thereof, and so the rest of the spirits in succession.
Aphor. 17. Magically the Princes of the seven Governments are called simply, in that time, day and hour wherein they rule visibly or invisibly, by their Names and Offices which God hath given unto them; and by proposing their Character which they have given or confirmed.	APHORISMVS XVII. Magicè euocantur Septem gubernatorum principes, simpliciter eo tempore, quo diei & horis præsunt, visibiliter aut inuisibiliter, per sua nomina & officia, quæ illis Deus dedit, & proposito eius charactere, quem vel confirmauerint vel ipsi dederint.
The governor Aratron hath in his power those things which he doth naturally, that is, after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn. Those things which he doth of his own free will, are, That he can convert any thing into a stone in a moment, either animal or plant, retaining the same object to the sight. He converteth treasures into coles, and coles into treasure. He giveth familiars with a definite power. He teacheth Alchymy, Magick, and Physick. He reconcileth the subterranean spirits to men; maketh hairy men. He causeth one to bee invisible. The barren he maketh fruitful, and giveth long life. His character. He hath under him 49 Kings, 42 Princes, 35 Presidents, 28 Dukes, 21 Ministers, standing before him; 14 familiars, seven messengers: he commandeth 36000 legions of spirits; the number of a legion is 490.	GVBERNATOR ARATRON habet in sua potestate, quæ naturaliter facit, hoc est eodem modo, in prædisposito subiecto, ea quæ in ASTRONOMIA GRATIÆ Saturnis viribus asscribuntur. QVÆ verô libera sua voluntate facit, sunt. quò quænis potest in lapidem conuertere etiam in momento, veluti animal aut plantam retinentem eadem obiecta visus. Conuertit thesauuros in carbones, ac contra carbones in thesauros. Dat familiares cum definita potestate. Docet Alchimiam, Magiam, Physicam. Conciliat homini Pygmæos, homines pilosos. Facit inuisibilem. Infœcundum facit fœcundum, & donat longeuitatem. CHARACTER EIVS Habet sub se 49 Reges, 42 Principes, 35 Satrapas, 28 Duces, 21 Ministros eoram se stantes, 14 Familiares, 7 Nuncios: Imperat Legionibus 36000, Legio est numerus 490.
Bether [sic] governeth those things which are ascribed to Jupiter: he soon cometh being called. He that is dignified with his character, he raiseth to very great dignities, to cast open treasures: he reconcileth the spirits of the aire, that they give true answers: they transport precious stones from place to place, and they make medicines to work miraculously in their effects: he giveth also familiars of the firmament, and prolongeth life to 700 yeares if God will. His character. He hath under him 42 Kings, 35 Princes, 28 Dukes, 21 Counsellors, 14 Ministers, 7 Messengers, 29000 legions of Spirits.	BETHOR, Quæ Ioui adscribuntur, gubernat: vocatus citò aduenit. Quem suo charactere dignetur, ad maximas dignitates euehit, obiicit thesauros Aereos conciliat Spiritus, qui vera dant responsa. De loco ad locum transportant que suis res & lapides preciosos, ac medicinas miraculosas in suis effectibus. Dat etiam familiares firmamenti, & potest ad 700 annos vitam prolongare, si DEVS voluerit. CHARACTER Habet sub se 42 Reges, 35 Principes, 28 Duces, 21 Conciliarios, 14 Ministros, 7 Nuncios, 29000 Legiones Spirituum.
Phalec [sic] ruleth those things which are attributed to Mars, the Prince of peace. He that hath his character he raiseth to great honours in warlike affaires. His character.	PHALEG præest Marti attributis: Pacis princeps: eius characterem cui tribuit, euehit ad summas dignitates in re bellica. CHARACTER
Och governeth solar things; he giveth 600 yeares, with perfect health; he bestoweth great wisdom, giveth the most excellent Spirits, teacheth perfect Medicines: he converteth all things into most pure gold and precious stones: he giveth gold, and a purse springing with gold. He that is dignified with his Character, he maketh him to be worshipped as a Deity, by the Kings of the whole world. The Character. He hath under him 36536 Legions: he administreth all things alone: and all his spirits serve him by centuries.	HOC [sic OCH] Solaribus præest, dat 600 annos cum firma valetudine. Largitur Sapientiam: dat spiritus præstantissimos, docet perfectam medicinam, conuertit omnia in aurum purissimum & lapides preciosos. Dat aurum & crumenam pullulantem auro. Quem suo charactere dignum duxerit, facit tanquam numen coli à regibus totius mundi. CHARACTER Habet sub se legiones 36536. Solus administrat omnia, & sibi inseruiunt omnes sui spiritus per centurias.
Hagith governeth Venereous things. He that is dignified with his Character, he maketh very fair, and to be adorned with all beauty. He converteth copper into gold, in a moment, and gold into copper: he giveth Spirits which do faithfully serve those to whom they are addicted. His character. He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons.	HAGITH gubernat Venerea, quem suo dignatur charactere formosissimum sacit, & ornatum omni decore. Cuprum conuertit in momento in aurum, et contrà aurum in cuprum. Dat spiritus qui fideliter inseruiunt iis, quibus addictuntur. CHARACTER Habet legiones 4000 Spirituum, & singulis millenis præficit Reges statis temporibus.
Ophiel is the governour of such things as are attributed to Mercury: his Character is this. His Spirits are 100000 Legions: he easily giveth Familiar Spirits: he teacheth all Arts: and he that is dignified with his Character, he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone.	OPHIEL est gubernator Mercurialium, eius CHARACTER est talis, Eius Spiritus accedunt ad legiones centum millia, dat Spiritus familiares facillimè. Docet omnes artes: & quem suo charactere dignatur, facit posse in momento argentum viuum conuertere in lapidem Philosophorum.
Phul hath this Character. He changeth all metals into silver, in word and deed; governeth Lunary things; healeth the dropsie: he giveth spirits of the water, who do serve men in a corporeal and visible form; and maketh men to live 300 yeers.	PHVL hoc gaudet CHARACTERE, Omnia metalla in argentum commutat dicto & facto: Gubernat lunaria: sanat Hydropem: dat aqueos spiritus, & qui inseruiunt homini corporali & visibili forma: facit 300 annos viuere.
The most general Precepts of this Secret. 1. Every Governour acteth with all his Spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if God hinder them not. 2. Every Governour is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do them suddenly, out of matter not before prepared. As Och, the Prince of Solar things, prepareth gold in the mountains in a long time; in a less time, by the Chymical Art; and Magically, in a moment. 3. The true and divine Magician may use all the creatures of God, and offices of the Governours of the world, at his own will, for that the Governours of the world are obedient unto them, and come when they are called, and do execute their commands: but God is the Author thereof: as Joshua caused the Sun to stand still in heaven.	Generalissima huius secreti præcepta. 1 Gubernator quilibet cum omnib. suis Spiritus agit: Aliàs naturaliter, semper scilicet eodem modo: Aliàs ex libera volutate sua, si à Deo non impeditur. 2 Potest etiam omnia, quæ naturaliter longo tempore facit in materia prædisposita, etiam repentè in materia non prædisposita facere. Sicut Och Solarium longo tempore parat aurum in montibus, Minori tempore per Chemicam artem: In momento Magicè. 3 Verus & diuinus Magus potest omnibus creaturis Dei, & gubernatorum mundi officio uti ad nutum suum. Ideò illis obediunt mundi Gubernatores, & VOCATI VENIVNT, ac i ussa exequuntur, DEO tamen authore, Sicut Iosue stetit sol in cœlo.
They send some of their Spirits to the Mean Magicians, which do obey them onely in some determinate business: but they hear not the false Magicians, but expose them to the deceits of the devils, and cast them into divers dangers, by the Command of God; as the Prophet Jeremiah testifieth, in his eighth Chapter, concerning the Jews.	Mediocribus Magis, mittunt de suis Spiritibus, qui in determinatis tantûm quibusdam negotiis illis obtemperent. At Pseudomagos non audiunt, sed eos Dæmonibus illudendos obiiciunt, & in varia pericula coniiciuntur Deo mandante, sicut de Iudæis Ieremias capite 8. testatur.
4. In all the elements there are the seven Governours with their hosts, who do move with the equal motion of the firmament; and the inferiours do always depend upon the superiours, as it is taught in Philosophy.	4 In omnibus elementis sunt septem gubernatores cum suis exercitibus, qui æquali motu cum firmamenti motu mouentur, ac semper inferiores à superioribus dependent sicut PHILOSOPHIA GRATIÆ docetur.
5. A man that is a true Magician, is brought forth a Magician from his mothers womb: others, who do give themselves to this office, are unhappie. This is that which John the Baptist speaketh of: No man can do any thing of himself, except it be given him from above.	5 Ex utero mastris ad Magiam producitur homo, qui verus magus esse debet: alii qui seipsos ad hoc officium ingerunt, sunt infelices. Hîc locum habet quod Iohannes Baptista inquit: Nemo potest sibi accipere quicquam, nisi ei datum fuerit desuper.
6. Every Character given from a Spirit, for what cause soever, hath his efficacie in this business, for which it is given, in the time prefixed: But it is to be used the same day and Planetary hour wherein it is given.	6 Omnis CHARACTER à Spiritu datus quacunque ratione, habet suam efficaciam in hoc negotio, in quo datus est, in tempore præfinito. Est autem eo utendum hora & die Planetaria qua datus est.
7. God liveth, and thy soul liveth: keep thy Covenant, and thou hast whatsoever the spirit shall reveal unto thee in God, because all things shall be done which the Spirit promiseth unto thee.	7 Viuit DEVS, & viuit anima tua, pactum tuum seruaueris, quod cum spiritu reuelatore in DEO habes, quod omnia fient, quæ Spiritus tibi promittit.
Aphor. 18. There are other names of the Olympick spirits delivered by others; but they onely are effectual, which are delivered to any one, by the Spirit the revealer, visible or invisible: and they are delivered to every one as they are predestinated: therefore they are called Constellations; and they seldome have any efficacie above 40 yeers. Therefore it is most safe for the young practisers of Art, that they work by the offices of the Spirits alone, without their names; and if they are pre-ordained to attain the Art of Magick, the other parts of the Art will offer themselves unto them of their own accord. Pray therefore for a constant faith, and God will bring to pass all things in due season.	APHORISMVS XVIII. Olympicorum spirituum nomina ab aliis alia traduntur, sed tantùm illa sunt efficacia, quæ unicuique traduntur per reuelatorem Spiritum visibilem vel inuisibilem: & unicuique traduntur, prout ipsi sunt prædestinati. Ideo dicuntur esse consteellata, & rarò efficaciam habent ultra 140 annos. Tutissimum igitur est tyronibus artis, ut sine nominibus per sola Spirituum officia operentur, & si ad Magiam præordinati fuerint, reliqua artis requisita se ultrò offerent. ORATE TANTVM PRO FIDE CONSTANTE, & DEVS ordinabit omnia in tempore oportuno.
Aphor. 19. Olympus and the inhabitants thereof, do of their own accord offer themselves to men in the forms of Spirits, and are ready to perform their Offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? But there do appear also evil Spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sin, as a punishment due to sinners. Whosoever therefore desireth familiarly to have a conversation with Spirits, let him keep himself from enormious [sic] sins, and diligently pray to the most High to be his keeper; and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of God, and he will give him an increase in wisdom.	APHOR. XIX. Olympus & eius incolæ informa Spirituum se ultrò hominibus offerunt, & sua officia illis etiam inuitis præstant, quantò magic si eos expetas aderunt. Quod autem etiam mali accedunt, et ecuersores, fit ex inuidia Diaboli, et quòd peccatis suis homines eos ad se alliciunt tanquam peccatores debitam pœnam. Qui igitur expetit familiariter conuersari cum spiritibus, se custodiat ab enormibus peccatis, & diligenter oret pro custodia altissimi, & prærumpet per diaboli insidias ac eius impedimenta. Imo ipsemet ad utiliter inseruiendum Mago, à DEO illi mandabitur & adigetur.
Aphor 20. All things are possible to them that believe them, and are willing to receive them; but to the incredulous and unwilling, all things are unpossible [sic]: there is no greater hinderance then a wavering minde, levity, unconstancy, foolish babbling, drunkenness, lusts, and disobedience to the word of God. A Magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a firm faith toward God, prudent, and covetous of nothing but of wisdom about divine things.	APHORIS. XX. Omnia possibilia sunt credenti & volenti: Omnia impossibilia sunt incredulo & nolenti: Nihil magis impedit, quàm animi volubilitas, leuitas, inconstantia, futilitas, ebrietates, libidines, inobedientia erga verbum DEI Magum ergo oportet esse virum pium, probum, constantem in dictis & factis, firma fide in DEVM, prudentem, & nullius rei auarum præterquàm sapientiæ, quæ est circa res diuinas.
Aphor. 21. When you would call any of the Olympick Spirits, observe the rising of the Sun that day, and of what nature the Spirit is which you desire; and saying the prayer following, your desires shall be perfected.	APHORIS. XXI. Olympicos Spiritus cùm euocare volueris, obserua ortum Solis diei, de cuius natura spiritum desyderas, & dicta sequenti oratione fies voti compos.
Omnipotent and eternal God, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, I beseech thee that thou wouldst send thy Spirit N.N. of the solar order, who shall inform and teach me those things which I shall ask of him; or, that he may bring me medicine against the dropsie, &c. Nevertheless not my will be done, but thine, through Jesus Christ thy onely begotten Son, our Lord. Amen.	OMNIPOTENS ÆTERNE DEVS, qui totam Creaturam condidisti in laudem tuam, & honorem tuum, ac ministerium hominis, oro ut SPIRITVM: N.N. de Solari ordine mittas, qui me informet & doceat, quæ illum interrogauero: Aut mihi medicinam adferat contra hydropem, &c. Verùm non mea fiat voluntas, sed tua per IESVM CHRISTVM filium tuum unigenitum DOMINVM NOSTRVM. Amen.	Invocation of the spirit.
But thou shalt not detain the Spirit above a full hour, unless he be familiarly addicted unto thee.	Sed ultra horam integram non defatiges Spiritum, nisi sit tibi familiariter addictus.
Forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions; I give thanks unto God, in whole Name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when I shall call thee by thy name, or by thy order, or by thy office, which is granted from the Creator. Amen. Ecclesiast. Chap. 5. Be not rash with thy mouth, neither let thy heart be hasty to utter any thing before God; for God is in Heaven, and thou in earth: Therefore let thy words be few; for a dream cometh through the multitude of business.	QVIA PLACIDE ET QVIETE VENISTI, ac petitioni meæ respondisti, ago DEO gratias in cuius venisti nomine, ac eas nunc in pace ad ordines tuos, rediturus ad me cum te vocauero nomine tuo, aut per ordinem, aut per officium tuum, quod à Creatore concessum est. Amen.	Dismissal of the spirit. Note the quote from Ecclesiastes does not occur in the Latin edition, but is in Sl. 3851.
The third [fourth] Septenary. Aphor. 22. We call that a secret, which no man can attain unto by humane industry without revelation; which Science lieth obscured, hidden by God in the creature; which nevertheless he doth permit to be revealed by Spirits, to a due use of the thing it self. And these secrets are either concerning things divine, natural or humane. But thou mayst examine a few, and the most select, which thou wilt commend with many more.	SEPTENA TERTIA [Quarta]. APHOR. XXII. Secretum id dicimus, quod industria humana sine reuelatione nemo exquisiuerit, cuius scientia latet in creatura à Deo occulta, quod tamen permittit Spiritibus reuelari ad debitum eius rei usum: & sunt secreta, vel de rebus diuinis, vel naturalibus, vel humanis. Exquiras autem pauca & selectissima, quibus pluribus commodaueris.
Aphor. 23. Make a beginning of the nature of the secret, either by a Spirit in the form of a person, or by vertues separate, either in humane Organs, or by what manner soever the same may be effected; and this being known, require of a Spirit which knoweth that art, that he would briefly declare unto thee whatsoever that secret is: and pray unto God, that he would inspire thee with his grace, whereby thou maist bring the secret to the end thou desireth, for the praise and glory of God, and the profit of thy neighbour.	APHOR. XXIII. Initiò constitue de natura illius secreti, an per spiritus in forma personæ, an per virtutes separatas, an organis humanis, aut quomodocunque perfici queat, nec ne. Hoc depræhenso, requir à Spiritu, qui eam scit artem, vel quicquid est secreti, ut breuiter tibi illud dictet. Et ora DEVM, ut tibi suam gratiam adspiret, quò ad optatum finem secretum deductas in laudem & honorem DEI, ac proximi utilitatem.
Aphor. 24. The greatest secrets are number seven. 1. The first is the curing of all diseases in the space of seven dayes, either by character, or by natural things, or by the superior Spirits with the divine assistance. 2. The second is, to be able to prolong life to whatsoever age we please: I say, a corporal and natural life. 3. The third is, to have the obedience of the creatures in the elements which are in the forms of personal Spirits; also of Pigmies,* Sagani, Nymphes, Dryades, and Spirits of the woods. [* Spirits of the four elements. Paracels.] 4. The fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to understand the power of every thing, and to what it belongeth. 5. The fifth is, that a man be able to govern himself according to that end for which God hath appointed him. 6. The sixth is, to know God, and Christ, and his holy Spirit: this is the perfection of the Microcosmus. 7. The seventh, to be regenerate, as Henochius the King of the inferiour world. These seven secrets a man of an honest and constant minde may learn of the Spirits, without any offence unto God.	APHOR. XXIIII. Maxima secreta sunt numero septem. Primum, Est omnium morborum curatio, spatio septem dierum, vel per characteres, vel per naturalia, vel per superiores Spiritus cum diuino auxilio. Secundum est, vitam posse ad placitum producere ad quamcunque ætatem, vitam inquam corpoream & naturalem. Hanc primi habuêre parentes. Tertium, Habere obedientiam creaturarum in Elementis, quæ sunt in forma Spirituum personalium: item Pigmeorum, Saganarum, Nympharum, Driadum, Syluaticorum hominum. Quartum, Posse colloqui cum intelligentiis omnium rerum visibilium, & inuisibilium, ac de quauisre audire, ad quid cui præest, conferat. Quintum, Seipsum posse gubernare ad finem à Deo sibi præfixum. Sextum, Nosse Deum & Christum, eiúsue spiritum Sanctum. Hæc est perfectio Microcosmi. Septimum, Regenerari ut sit Henochii rex inferioris mundi. Septem hæc secreta sine DEI offensione homo didicerit à Spiritibus, qui fuerit honesti & constantis animi.
The mean Secrets are likewise seven in number. 1. The first is, the transmutation of Metals, which is vulgarly called Alchymy; which certainly is given to very few, and not but of special grace. 2. The second is, the curing of diseases with Metals, either by the magnetick vertues of precious stones, or by the use of the Philosophers stone, and the like. 3. The third is, to be able to perform Astronomical and Mathematical miracles, such as are Hydraulick-engines, to administer business by the influence of Heaven, and things which are of the like sort. 4. The fourth is, to perform the works of natural Magick, of what sort soever they be. 5. The fifth is, to know all Physical secrets. 6. The sixth is, to know the foundation of all Arts which are exercised with the hands and offices of the body. 7. The seventh is, to know the foundation of all Arts which are exercised by the angelical nature of man.	SECRETA MEDIO- cria similiter Septem sunt numero. 1 Metallorum transmutatio, quæ vulgò Alchimia dicitur, certa quidem, sed paucissimis datur, & non nisi ex peculiari gratia. Non est currentis neque volentis, sed miserentis Dei. 2 Metallica morborum cura, aut per magnalia lapidum pretiosorum, aut lapidis philosophici & similium usu. 3 Posse astronomica & mathematica præstare miracula, sicut sunt machinæ hydraulicæ, administrare negotia pro cœli influxu, & si quæ sunt similia. 4 Naturalis Magiæ opera, qualiacunque illa sunt exhibere. 5 Omnes Phisicas præuisiones scire. 6 Omnes artes ex fundamento cognoscere, quæ manibus exercentur, & corporis muniis. 7 Omnes artes ex fundamento cognoscere, quæ per Angelicam hominis naturam exercentur.
The lesser secrets are seven. 1. The first is, to do a thing diligently, and to gather together much money. 2. The second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things. 3. The third is, to excel in military affairs, and happily to achieve to great things, and to be an head of the head of Kings and Princes. 4. To be a good house-keeper both in the Country and City. 5. The fifth is, to be an industrious and fortunate Merchant. 6. To be a Philosopher, Mathematician, and Physician, according to Aristotle, Plato, Ptolomy, Euclides, Hippocrates, and Galen. 7. To be a Divine according to the Bible and Schooles, which all writers of divinity both old and new have taught.	Secreta minora sunt septem. 1 Rem grauiter facere, & multum pecuniæ corradere. 2 De humili statu ad dignitates & honores ascendere, ac nouam familiam fundare, quæ sit illustris & magnas res gerat. 3 In re militari excellere, & res magnas feliciter gerere, & esse capitis caput: Regum ac principum. 4 Esse bonum patrem familias ruri & in urbe. 5 Esse mercatorem industrium & fortunatum. 6 Esse Philosophum, Mathematicum, Medicum, Aristotelicum, Platonicum, Ptolæmaicum, Euclideum, Hippocraticum, Galenicum. 7 Esse Theologicum, Biblicum, Scholasticum, qui omnes scriptores Theologiae, veteres & nouos didicerit.
Aphor. 25. We have already declared what a secret is, the kindes and species thereof: it remaineth now to shew how we may attain to know those things which we desire. The true and onely way to all secrets, is to have recourse unto God the Author of all good; and as Christ teacheth, In the first place seek ye the kingdom of God and his righteousness, and all these things shall be added unto you. [Matt. 6.33] 2. Also see that your hearts be not burthened with surfeting, and drunkenness, and the cares of this life. 3. Also commit your cares unto the Lord, and he will do it. 4. Also I the Lord thy God do teach thee, what things are profitable for thee, and do guide thee in the way wherein thou walkest. [Is. 48.17]	APHOR. XXV. Dictum est quid sit secretum, quæ genera, quæ species. Nunc restat dicere, quomodo ea quæ desideramus scire, assendamur. Unica & vera via ad omnia secreta est, ut recurras ad Deum omnis boni authorem, & sicut Christus docet. Primò quæras regnum Dei & iustitiam eius, & cætera adiicientur vobis. 2 Item, Cauete ne corda vestra grauuntur crapula & ebrietate & curis huius vitæ. 3 Item Commendes curas Domino, & **se faciet. 4 Item, Ego Dominus Deus tuus, docens utilia, gubernans te in via qua ambulas.
5. And I will give thee understanding, and will teach thee in the way wherein thou shalt go, and I will guide thee with my eye.	5 Et intellectum tibi dabo, & docebo te in via quam gradieris, oculo meo ** regam.	[Compare Ps. 31.8.]
6. Also if you which are evil, know how to give good things to your children, how much more shall your Father which is in heaven give his holy Spirit to them that ask him?*	6 Item vos qui mali estis, scitis dare bona filiis vestris: Quanto magis pater vester, qui est in cœlis, dabit Spiritum sanctum petentibus.	[Compare Mat. 7.11.]
7. If you will do the will of my Father which is in heaven, ye are truly my disciples, and we will come unto you, and make our abode with you.*	7 Item, Si volueritis facere voluntatem patris mei, qui in cœlis est, verè & scipuli mei estis, & veniemus ad vos, & mansionem apud vos faciemus.	[Compare John 14.23.]
If you draw these seven places of Scripture from the letter unto the Spirit, or into action, thou canst out erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and God himself by his holy Spirit will teach thee true and profitable things: he will give also his ministring Angels unto thee, to be thy companions, helpers, and teachers of all the secrets of the world, and he will command every creature to be obedient unto thee, so that cheerfully rejoycing thou maist say with the Apostles, That the Spirits are obedient unto thee; so that at length thou shalt be certain of the greatest thing of all, That thy name is written in Heaven.	Septem hæc scripturæ loca, si de litera ad spiritum seu in actum deduxe* errare non poteris, quin desideratam metam attingas, à scopo non aberrabis & ipse DEVS per Spiritum Sanctum suum te docebit utilia & vera dabit etiam tibi ministros angelos suos, tuos comites, doctores et adiutores, ad omne secretum mundi. Mandabit et omni creaturæ, ut tibi obediat, ut lætus & gaudens dicas cum Apostolis, tibi obedire Spiritus. Tandem quod maximum **t, certus eris, nomen tuum scriptum *se in cœlis.
Aphor. 26. There is another way which is more common, that secrets may be revealed unto thee also, when thou art unwitting thereof, either by God, or by Spirits which have secrets in their power; or by dreams, or by strong imaginations and impressions, or by the constellation of a nativity by celestial knowledge. After this manner are made heroick men, such as there are very many, and all learned men in the world, Plato, Aristotle, Hippocrates, Galen, Euclides, Archimedes, Hermes Trismegistus the father secrets, with Theophrastus, Paracelsus; all which men had in themselves all the vertues of secrets. Hitherto also are referred, Homer, Hesiod, Orpheus, Pytagoras; but these had not such gifts of secrets as the former. To this are referred, the Nymphes, and sons of Melusina, and Gods of the Gentiles, Achilles, Æneas, Hercules: also, Cyrus, Alexander the great, Julius Cæsar, Lucullus, Sylla. Marius.	APHOR. XXVI. Alia via est communior, ut tibi reuelentur, etiam te inscio, secreta à Deo vel Spiritibus, qui secretum in sua potestate habent, vel per Somnia, vel per fortes imaginationes seu impressiones. Aut ex natiuitatis constellatione, per cœlestes intelligentias. Hoc modo fiunt viri heroici, sicut sunt plerique omnes docti viri in hoc mundo PLATO, ARISTOTELES, HIPPOCRATES, Ganenus, Euclides, Archimedes, HERMES TRISMEGISTVS EST SECRETORVM PATER CVM THEPHRASTO PARACELSO & in se omnes vires habent secretorum. Ad hoc secretum Homerus, Hesiodus, Orpheus, Pytagoras, refere*** sunt, temetsi hi nonnihil præcede*** secreti dona habuêre. Huc referuntur Nymphidici, sicut Melisinæ filii & diis geniti Achilles, Æneas, Hercules, item, Cyrus, Alexander Magnus, Iulii Cæsar, Lucullus, Sylla, Marius.
It is a canon, That every one know his own Angel. and that he obey him according to the word of God; and let him beware of the snares of the evil Angel, lest he be involved in the calamities of Brute [Brutus] and Marcus Antonius [Mark Antony]. To this refer the book of Jovianus Pontanus of Fortune, and his Eutichus.	CANON est, ut unusquisque ** scat suum genium, & ut illi obten****ret iuxta verbum Dei: ac caueat i***dias mali genii, ne Bruti & M. Antonii calamitatibus inuolatur. Huc r*** IOVIANI Pontani librum de fortuna & suo Euticho.	Giovanni Pontano (1426-1503)
The third way is, diligent and hard labor, without which no great thing can be obtained from the divine Deity worthy admiration, as it is said,	TERTIA VIA est impr*** labor, quo sine aliquo diuino nu*** nihil magni aut admiratione dign*** aliquis assequitur, sicut dicitur:
Tu nihil invita dices faciésve Minerva. Nothing canst thou do or say against Minerva's will.	Tu nihil inuita dices faciésve Minerua.	[Horace, Ars Poetica 385.]
We do detest all evil Magicians, who make themselves associates with the devils with their unlawful superstitions, and do obtain and effect some things which God permitteth to be done, instead of the punishment of the devils. So also they do other evil acts, the devil being the author, as the Scripture testifie of Judas. To these are referred all idolaters of old, and of our age, and abusers of Fortune, such as the heathens are full of. And to these do appertain all Charontick evocation of Spirits the works of Saul with the woman, and Lucanus prophesie of the deceased souldier, concerning the event of the Pharsalian war, and the like.	Detestamur omnes Cacomagos, qui illicitis superstitionibus se socios dæmoniorum faciunt, et quædam quæ DEVS fieri permittet, loco pœnæ à Diabolis impetrant. Sicut etiam alia fiunt mala Diabolo authore, veluti de IVDA testatur scriptura. Huc referuntur omnes Idolomaniæ veterum & nostræ ætatis, ac sortium abussus, qualia multa habuit gentilitas. Huc etiam pertinet CHARONTICA euocatio manium, veluti SAVLIS cum MVLIERE OPVS & LVCIANI defuncti militis VATICINIVM de euentu Pugnæ Parsakicæ, & si quæ sunt similia.
Aphor. 27. Make a Circle with a center A, which is B. C. D. E. At the East let there be B.C. a square. At the North, C.D. At the West, D.E. And at the South, E.D. [*E.B.] Divide the Several quadrants into seven parts, that there may be in the whole 28 parts: and let them be again divided into four parts, that there may be 112 parts of the Circle: and so many are the true secrets to revealed. And this Circle in this manner divided, is the seal of the secrets of the world, which they draw from the onely center A, that is, from the invisible God, unto the whole creature. The Prince of the Oriental secrets is resident in the middle, and hath three Nobles on either side, every one whereof hath four under him, and the Prince himself hath four appertaining unto him. And in this manner the other Princes and Nobles have their quadrants of secrets, with their four secrets.	APHORISMVS XXVII. FAC CIRCVLVM CENTRO A, qui sit B.C.D.E. Ad artum sit B.C. quadrum ad Septentrion C.D. ad Occasum D.E. & ad Meridiem E.B. Singulos quadrantes diuide in septem partes, ut sint in universum 28 partes. Et partes rursum in quatuor diuidantur, ut sint 112 circuli partes, ac tot sunt Secreta vera reuelanda. Estque hic CIRCVLVS hoc modo diuisus SIGILLVM SECRETORVM totius mundi, quæ ab unico. A centro promanant, hoc est ab indiuisibili Deo in universam creaturaram. PRINCEPS ORIENTALIVM SECRETORVM residet in medio, & habet utrinque ternos satrapas, quorum sub se quilibet habet quatuor, & ipse Princeps sibi quatuor retinuit. Hoc modo & reliqui quadrantes suos secretorum Principes & Satrapas cum quaternis suis scriptis habent.	* Note the typographical error in Turner's edition makes the description incomprehensible. Sl. 3851 correctly reads "E.B. in the South." It also gives the diagram shown here, which does not occur in either Turner or the 1575 edition.
But the Oriental [Eastern] secret is the study of all wisdom; The West, of strength; The South, of tillage; The North, of more rigid life. So that the Eastern secrets are commended to be the best; the Meridian [Southern] to be mean; and the West** and North to be lesser.	Sed ORIENTIS est omnis Sapientiæ studium. OCCASVS roboris, MERIDIEI culturæ, SEPTENTRIONIS rigidioris vitæ. Orienti igitur MAXIMA commendata sunt SECRETA Meridiei MEDIOCRIA. Occasui & Septentrioni MINORA.	* Sl. 3851 reads: But the Study of all wisdome is in the East. The West is for force and strength. The South is for Culture and Husbardry [sic]. The North for a Rigged and hard life. ** Turner mistakenly reads "East."
The use of this seal of secrets is, that thereby thou maist know whence the Spirits or Angels are produced, which may teach the secrets delivered unto them from God. But they have names taken from their offices and powers, according to the gift which God hath severally distributed to every one of them. One hath the power of the sword; another, of the pestilence; and another, of inflicting famine upon the people, as it is ordained by God. Some are destroyers of Cities, as those two were, who were sent to overthrow Sodom and Gomorrha, and the places adjacent, examples whereof the holy Scripture witnesseth. Some are the watch-men over Kingdoms; others the keepers of private persons; and from thence, anyone may easily form their names in his own language: so that he which will, may ask a physical Angel, mathematical, or philosophical, or an Angel of civil wisdom, or of supernatural or natural wisdom, or for any thing whatsoever; and let him ask seriously, with a great desire of his minde, and with faith and constancy and without doubt, that which he asketh he shall receive from the Father and God of all Spirits. This faith surmounteth all seals, and bringeth them into subjection to the will of man. The Characteristical maner of calling Angels succeedeth this faith, which dependeth onely on divine revelation; But without the said faith preceding it, it lieth in obscurity. Nevertheless, if any one will use them for a memorial, and not otherwise, and as a thing simply created by God to his purpose, to which such a spiritual power or essence is bound; he may use them without any offence unto God. But let him beware, lest that he fall into idolatry, and the snares of the devil, who with his cunning sorceries, easily deceiveth the unwary. And he is not taken but onely by the finger of God, and is appointed to the service of man; so that they unwillingly serve the godly; but not without temptations and tribulations, because the commandment hath it, That he shall bruise the heel of Christ, the seed of the woman. We are therefore to exercise our selves about spiritual things, with fear and trembling, and with great reverence towards God, and to be conversant in spiritual essences with gravity and justice. And he which medleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he wil miserably perish.	VSVS huius secretorum sigilli est, ut scias unde producantur Spiritus seu Angeli, qui secreta sibi à Deo tradita doceant. Nomina autem habent desumpta ab officiis & virtutibus, prout Deus unicuique suum munus distribuit. Alius habet potestatem gladii, alius pestis, alius famis infligendæ populis, prout à Deo ordinatum fuerit. Alii sunt euersores urbium, sicut illi duo, qui missi erant ad euertendum Sodomam & Gomorrham, ac vicina loca: quemadmodum horum exempla testatur Scriptura sacra. Alii sunt vigiles regnorum, alii custodes priuatorum, proinde unusquisque sibi facile eorum FORMAVERIT NOMINA in sua lingua. Ita qui voluerit pelat Angelum Medicum aut Philosophy cum, aut Mathematicum, aut Angelum prudentiæ ciuilis, Sapientiæ supernaruralis, vel naturalis, aut qualemcunque & PETAT SERIO, maximo animi motu, FIDE et CONSTANTIA, ac sine dubio quod petet, accipiet à Patre omnium Spirituum Deo. Hæc FIDES superat omnia sigilla, & subiicit illos voluntati hominis. Huic FIDEI succedit CHARACTERISTICA euocandi Angelos ratio, quæ sola ex reuelatione diuina dependet: sed sine fide tamen prædicta, eaque pracedente iacet in obscuro. Si quis tamen iis non aliter atque memoriali uti voluerit, & veluti simplici aliquo à Deo ad hoc creato, cui talis virtus seu Spiritualis essentia alligata sit: poterit sine Dei offensa iis uti. Sed caueat, ne in Idololatriam cadat ac Diaboli laqueos, qui suæ venationi intentus facilè INCAVTOS decipit. Et ipse non nisi solo digito Dei capitur, ac seruituti hominis addicitur, ut pio etiam inuiti seruiant. Verum non sine TENTATIONIBVS & tribulationibus, si quidem mandatum habet, ut insidietur calcanei CHRISTI ser semini mulieris. CVM METV igitur & tremore versandum in Pneumatica, ac summa erga Deum reuerentia, & cum GRAVITATE & IVSTITIA cum spiritualibus essentiis CONVERSANDVM. Ac ab omni leuitate, superbia, auaricia, vanitate, inuidia, impietate sibi caueat, qui talia tractat, nisi miserabiliter perire velit.
Aphor. 28. Because all good is from God, who is onely good, those things which we would obtain of him, we ought to seek them by prayer in Spirit and Truth, and a simple heart. The conclusion of the secret of secrets is, That every one exercise himself in prayer, for those things which he desires, and he shall not suffer a repulse. Let not any one despise prayer; for by whom God is prayed unto, to him he both can and will give. Now let us acknowledge him the Author, from whom let us humbly seek for our desires. A merciful & good Father, loveth the sons of desires, as Daniel; and sooner heareth us, then we are able to overcome the hardness of our hearts to pray. But he will not that we give holy things to dogs, nor despise and condemn the gifts of his treasury. Therefore diligently and often read over and over the first Septenary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires of thy minde in the Lord, to whom thou trustest.	XXVIII. Quia omne bonum à Deo, solo bono, à quo quæ volumus impetrare, oportet in Spiritu & veritate ac simplici corde orando. CONCLVSIO secreti secretorum est, ut se quisque excitet ad orandum pro eo, quod quis desiderat, & non patietur repulsam. Non despiciat aliquis orationem suam: nam à quo petitur DEVS, & largiri potest, & largiri vult, modò agnoscamus authorem, à quo suppliciter petamus desideria nostra. Clemens & bonus Pater amat filios desideriorum, sicut Danielem, & citius exaudi, quàm nos euincere possimus duriciem cordis nostri ad orandum. Sed non vult, ut demus Sanctum canibus, non vult esse despectum & contemptum clenidiorum thesauri sui. Ergo diligenter et sæpe legas ac relegas primam septenam secretorum. Ac vitam omnesque cogitationes tuas instituas ac dirigas ad eas præceptiones, et omnia tibi ex animi tui sententia cedent in domino, cui confidis.
The Fifth Septenary Aphor. 29. As our study of Magick proceedeth in order from general Rules premised, let us now come to a particular explication thereof. Spirits either are divine ministers of the word, and of the Church, and the members thereof ; or else they are servient to the Creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. And there is nothing done, whether good or evil, without a certain and determinate order and government. He that seeketh after a good end, let him follow it; and he that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away from the divine will. Therefore let every one compare his ends with the word of God, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he constituteth and determineth unto himself, let him diligently, not procrastinating or delaying, until he attain to his appointed bound.	SEPTENA Quinta. APHOR. XXIX. Ut Magiæ nostrum studium procedat ordine, generalibus præceptus præmissis ad particularem accedamus explicationem: SPIRITVS aut sunt Diuini ministri verbi & ecclesiæ ac membrorum eius: AUT sunt inseruientes creaturæ in rebus corporalibus, partim ad salutem corporis & animi, partim ad interitum: nihilque siue boni siue mali fit sine certo & determinato ordine ac gubernatione. Qui bonum finem desiderat eum consequetur. Qui malum etiam illum assequetur, idque citissimè ex pœna diuina & auersione à diuina voluntate. Proinde unusquisque suos scopos cum verbo Dei conferat, ac veluti ad lidium lapidem diiudicet inter bonum & malum: & apud se constituat quid fugiendum quidue expetendum sit, quodque apud se constituerit seu definiuerit, sequatur grauiter NON PROCRASTINANDO, ut destinatam pertingat metam.
Aphor. 30. They which desire riches, glory of this world, Magistracy, honours, dignities, tyrannies, (and that magically) if they endeavour diligently after them, they shall obtain them, every one according to his destiny, industry, and magical Sciences, as the History of Melesina witnesseth, and the Magicians thereof, who ordained, That none of the Italian nation should for ever obtain the Rule or Kingdom of Naples; and brought it to pass, that he who reigned in his age, to be thrown down from his seat: so great is the power of the guardian or tutelar Angels of Kingdoms of the world.	XXX. QVI diuitias, splendorem huius vitæ, Magistratus, honores, dignitates, Tyrannides appetunt (idque Magicè) SI ANNITANTVR sedulò, assequentur eos. Vnusquisque pro suo fato & industria, ac scientia Magica. Sicut MELESINÆ historia testatur. ET illius Magi, qui constituit, ut nullus natione Italus in æternum Neapoli Tyrannidem seu regnum obtineret: ac effecit, ut ille qui ipsius ætate regnabat, de sede deturbaretur. Usque adeò est magna potestas vigilum seu tutelarium Angelorum regnorum mundi.
Aphor. 31. Call the Prince of the Kingdom, and lay a command upon him, and command what thou wilt, and it shall be done, if that Prince be not again absolved from his obedience by a succeeding Magician. Therefore the Kingdom of Naples may be again restored to the Italians, if any Magician shall call him who instituted this order, and compel him to recal his deed; he may be compelled also, to restore the secret powers taken from the treasury of Magick; A Book, a Gemme, and magical Horn, which being had, any one may easily, if he will, make himself the Monarch of the world. But Judæus chused rather to live among Gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he understandeth nothing of the God of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. And he may be easier called up, then the Angel of Plotinus in the Temple of Isis.	XXXI. PRINCIPEM REGNI euocato, & ius in eum impetrato, & commenda quod volueris, & erit, quousque ille princeps rursus non fuerit absolutus ab obedientia per Magum succedentem. Proinde rursus Neapoli regnum posset restitui Italis, si quis Magus euocaret illum, qui hunc ordinem instituit, & eum adigeret ad recantandum suum factum. Cogeretur etiam restituere cleinodia ex Magico Thesauro ablata, LIBRVM, GEMMAM, et CORNV MAGICVM quib. habitis facilè si quis vellet se mundi monarcham instituerit. Sed ille IVDÆVS elegit viuere inter Deos usque ad iudicium præ huius mundi transitoriis bonis: estque cor eius excœcatum, quod de Deo Cœli & terræ nihil intelligit, aut cogitat amplius, sed immortalium deliciis fruitur in æternam suam perniciem. Et facilius euocaretur quam PLOTINI GENIVS in Isidis Templo.
Aphor. 32. In like manner also, the Romans were taught by the Sibyls books; and by that means made themselves the Lords of the world, as Histories witness. But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies. He therefore that desireth to have a lesser office, or dignity, let him magically call a Noble of the Prince, and his desire shall be fulfilled.	XXXII. Similiter & Romani ex Sibillinis libris edocti, simili ratione se mundi dominos instituerunt, sicut testantur hystoriæ, Sed MINORES MAGISTRATVS largiuntur Principis regni Satrapæ. Qui igitur Minori officio seu dignitati inbiet, Magicè Satrapam Principis euocet, & erit voti compos.
Aphor. 33. But he who coveteth contemptible dignities, as riches alone, let him call the Prince of riches, or one of his Lords, and he shall obtain his desire in that kinde, whereby he would grow rich, either in earthly goods, or merchandize, or with the gifts of Princes, or by the study of Metals, or Chymistry: as he produceth any president of growing rich by these means, he shall obtain his desire therein.	XXXIII. At qui spretis dignitatibus, solis inhiat diuitiis, euocet Diuitiarum Principem, vel unum de suis Satrapis, & voti fiet compos, in eo genere, quo voluerit ditescere, vel bonis terrestribus, vel mercatura, vel donis principum, vel studio Metallico, vel Chimicè, prout aliquem his ditescendi modis præsidem produxerit, & ius in illum obtinuerit.
Aphor. 34. All manner of evocation is of the same kinde and form, and this way was familiar of old time to the Sibyls and chief Priests. This in our time, through ignorance and impiety, is totally lost; and that which remaineth, is depraved with infinite lyes and superstitions.	XXXIIII. Omnis euocatio est unius generis & formæ, fuitque olim Sybillis & summis sacerdotibus familiaris hæc ratio. Hoc nostro tempore per inscitiam & impietatem est in universum amissa: quod etiam restat, est deprauatum superstitionibus & mendaciis infinitis.
Aphor. 35. The humane understanding is the onely effecter of all wonderful works, so that it be joyned to any Spirit; and being joyned, she produceth what she will. Therefore we are carefully to proceed in Magick, lest that Syrens and other monsters deceive us, which likewise do desire the society of the humane soul. Let the Magician carefully hide himself alwaies under the wings of the most High, lest he offer himself to be devoured of the roaring Lion; for they who desire earthly things, do very hardly escape the snares of the devil.	XXXV. MENS HVMANA est SOla mirificorum operum effectrix, adeò ut se iunxerit cui spiritui voluerit. Coniuncta producit quæ vult: ideò CAVTE in MAGICIS procedendum, ne decipiant Syrenes & Monstra, quæ similiter MENTIS HVMANÆ societatem appetunt. emper igitur lateat sub ALIS ALTISSIMI, ne se Leoni rugienti deuorandum offerat. Qui namque mundana appetunt, difficulter Sathanæ laqueos effugiunt.
The sixth Septenary. Aphor. 36. Care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple and several: for God and Nature have ordained all things to a certain and appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure the most happily of all. And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the greatest influences or vertues in deed, which are in stead of a miracle. So also are words, which being pronounced, do forthwith cause creatures both visible and invisible to yield obedience, aswel creatures of this our world, as of the watry, aëry, subterranean, and Olympick supercelestial and infernal, and also the divine. Therefore simplicity is chiefly to be studied, and the knowledge of such simples is to be sought for from God; otherwise by no other means or experience they can be found out.	SEPTENA Sexta. APHORIS. XXXVI. CAVENDVM est, ne experimenta experimentis commisceantur, sed ut unumquodque sit simplex duntaxat & unum. Nam DEVS & NATVRA singula ad certum & destinatum finem ordinarunt. Ita, EXEMPLI GRATIA, qui simplificissimis herbis & radicibus curant, omnium felicissimè curant. Hoc modo & in constellatis vocabulis & characteribus, lapidibus & similibus maximæ latent influentiæ seu virtutes in actu, quæ sunt miraculi loco. Ita sunt & dictiones, quæ pronunciatæ statim exhibent obedientes creaturas visibiles et inuisibiles tam de nostro hoc mundo, quàm de Aqueo, Aereo, Subterraneo & Olympico, Supercœlesti, Infernali, & tandem etiam diuino. Studendum igitur maximè simplicitati, & à Deo impetranda notitia talium simplicium: alias nulla alia ratione vel experientia deprehendi possunt.
Aphor. 37. And let all lots have their place decently: Order, Reason and Means, are the three things which do easily render all learning aswell of the visible as invisible creatures. This is the course of Order, That some creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run headlong into darkness, and inthral themselves in eternal punishments for their rebellion. Their Kingdom is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist without some vertue and great gifts of God; and partly most filthy and horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of God, blasphemies against the true God and his works, worshippers of devils, disobedience towards Magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and with the grace of God, and are Lords of the whole world, and do reign over the Lords of darkness, as the members of Christ. Between these and the other, there is a continual war, until God shall put an end to their strife, by his last judgement.	XXXVII. Habent & singula suum locum sortita decenter, ORDO, RATIO, MODVS, sunt, quæ facilia reddunt omnes doctrines tam visibilium quàm inuisibilium creaturarum. ORDINIS, hæc est ratio, quò aliæ sunt creaturæ Lucis, aliæ Tenebrarum. Hæ sunt vanitati subiectæ, quia se in tenebras præcipiarunt & manciparunt ætern* pœnis, rebellionis gratia. Horum regnum est partim pulcherrimum in reb* transitoriis & caducis: una ex parte* quia non posser consistere sine aliqua virtute et maximis quibusdam Dei donis: partim verò fœdissimum & horrendum dictu, quod inundat omnibus flagitiis et peccatis, Idololatria, contemptu Dei, blasphemiis veri Dei & operum eius: cultu dæmoniorum, inobedientia erga magistratum, seditionibus, homicidis, latroniis, tyrannide, adulteriis, nefandis libidinibus, rapinis, furtis, mendaciis, periuriis, cupiditate dominandi. In hac mixtura consistit tenebrarum regnum. At lucis creaturæ, veritate æterna ac gratia, Dei, & sunt Domini totius mundi, etiam tenebrarum dominis imperant tanquam Christi membra. Inter has & illas est æternum bellum, quoad Deus litem hanc dirimat suo ultimo iudicio.
Aphor. 38. Therefore Magick is twofold in its first division; the one is of God, which he bestoweth on the creatures of light; the other also is of God, but as it is the gift which he giveth unto the creatures of darkness: and this is also two-fold: the one is to a good end, as when the Princes of darkness are compelled to do good unto the creatures, God enforcing them; the other is for an evil end, when God permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out into destruction. The second division of Magick is, that it bringeth to pass some works with visible instruments, through visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth other things, aswel with mixed means, as instruments and effects. The third division is, There are some things which are brought to pass by invocation of God alone: this is partly Prophetical, and Philosophical; and partly, as it were Theophrastical. Other things there are, which by reason of the ignorance of the true God, are done with the Princes of Spirits, that his desires may be fulfilled; such is the work of the Mercurialists. The fourth division is, That some exercise their Magick with the good Angels in stead of God, as it were descending down from the most high God: such was the Magick of Baalim. Another Magick is, that which exerciseth their actions with the chief of the evil Spirits; such were they who wrought by the minor Gods of the heathens. The fifth division is, That some do act with Spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices. The sixth division is, That some work by immortal creatures, others by mortal Creatures, as Nymphs, Satyrs, and such-like inhabitants of other elements, Pigmies, &c. The seventh division is, That the Spirits do serve some of their own accord, without art; others they will scarce attend, being called by art. Among these species of Magick, that is the most excellent of all, which dependeth upon God alone. The second, Them whom the Spirits do serve faithfully of their own accord. The third is, that which is the property of Christians, which dependeth on the power of Christ which he hath in heaven and earth.	XXXVIII. DVPLEX igitur est MAGIA sua prima diuisione. Alia est DEI, quam donat Creaturis Lucis. Alia est similliter DEI, sed donum creaturarum tenebrarum: eaque duplex, ad finem BONVM alia, ut cum Tenebrarum principes coguntur Creaturæ benefacere Deo eos cogente. ALIA ad finem MALVM, cum Deus ad punieudum malos permittit tales Magicè decipi ad perniciem, vel etiam mandat tales in pernitiem detrudi. SECVNDA DIVISIO MAGIÆ est, quòd alia opera perficit instrumentis visibilibus per visibilia. Alia instrumentis inuisibilibus per inuisibilia. Alia commixtis tam modis quàm instrumentis & effectibus. TERTIA DIVISIO est. Alia est quæ solius Dei inuocatione perficitur. Hæc est partim Prophetica & Philosophica, partim sicut THEOPHRASTICA. Alia quæ per ignorantiam veri Dei cum principibus Spirituum agit, vi voti compos fiat, sicut est opus MERCVRIORVM. QVARTA diuisio est, quòd alia à summo Deo descendendo cum bonis Angelis loco DEI suam MAGIAM exercet: talis erat BAALIM MAGIA. ALIA quæ cum satrapis malorum Spirituum suas exercet actiones: tales fuêre qui per minores gentium Deos operabantur. QVINTA Diuisio est. Alii cum spiritibus apertè & coram facie ad faciem agunt, quod paucis datur. Alii per somnia aut alia signa agunt: qualia veteres ex auguriis & hostiis captabant. SEXTA DIVISIO EST quòd alii operantur per immortales creaturas. Alii per mortales Nymphas Satyros, & similes aliorum elementorum incolas Pigmæos, &c. SEPTIMA DIVISIO EST, quòd aliis ultrò spiritus inseruiunt sine arte, aliis vix per artem euocati inseruiunt. Inter has Magiæ species omnium præstantissima est, quæ à solo Deo dependet. SECVNDA, Cui ultrò spiritus fideliter seruiunt. TERTIA, quæ propria est CHRISTIANORVM, quæ à CHRISTI potestate, quam habet in cœlo & in terra, dependet.
Aphor. 39. There is a seven-fold preparation to learn the Magick Art. The first is, to meditate day and night how to attain to the true knowledge of God, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of God do shew forth. Secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse. Thirdly, That he learn by the immortal part of himself, to worship, love and fear the eternal God, and to adore him in Spirit and Truth; and with his mortal part, to do those things which he knoweth to be acceptable to God, and profitable to his neighbours. These are the three first and chiefest precepts of Magick, wherewith let every one prepare himself that covets to obtain true Magick or divine wisdom, that he may be accounted worthy thereof, and one to whom the Angelical creatures willingly do service, not occultly onely, but also manifestly, and as it were face to face. Fourthly, Whereas every man is to be vigilant to see to what kinde life he shall be called from his mothers wombe, that every one may know whether he be born to Magick, and to what species thereof, which every one may perceive easily that readeth these things, and by experience may have success therein; for such things and such gifts are not given but onely to the low and humble.	XXXIX. Apparatus ad artem Magicam discendiam, est sep- tuplex. PRIMVM EST, ut diu noctuque cogitet, quomodo in veram Dei notitiam ascendat tum per verbum reuelatum inde usque à mundi condito: tum per scalam creationis, & creaturarum, tum per mirabiles effectiones, quas exhibent visibiles & inuisibiles Dei Creaturæ. SECVNDO requiritur, ut homo in seipsum descendat, sesequemet optimè nouisse studeat, quid mortale in se habeat, quid immortale, quidque cuiusque partis sui proprium fit, quid diuersum. TERTIO ut discat per immortalem sui partem, æternum Deum colere, amare, & timere: atque in spiritu & veritate adorare: cum mortali verò sui parte ea facere, quæ sciuerit Deo grata esse, & proximo utilia. HÆC SVNT TRIA summa & prima Magiæ præcepta, quibus quisque se parauerit ad verant Magiam seu diuinam sapientiam concupiscendam et assequendam, ut dignus habeatur, Cui Angelicæ creaturæ inseruiant, non tantùm occultè, sed etiam manifestè, & de facie ad faciem. QVARTO Cum ab utero matris quilibet ad certum genus vitæ vocetur inuigilandum ut quilibet pernoscat an ad Magiam natus sit, & ad quam eius speciem. Quod quiuis percipiet, qui hæc nostra legens facilè perceperit, & experiundo se successus habere senserit. Nam non nisi paruulis & humilibus talia & tanta dantur dona.
In the fifth place we are to take care, that we understand when the Spirits are assisting us, in undertaking the greatest business; and he that understands this, it is manifest, that he shall be made a Magician of the ordination of God; that is, such a person who useth the ministery of the Spirits to bring excellent things to pass. Here, as for the most part, they sin, either through negligence, ignorance, or contempt, or by too much superstition; they offend also by ingratitude towards God, whereby many famous men have afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy; and also when they do not use their gifts for that honor of God which is required, and do prefer (parerga ergoiV).*	QVINTO aduertendum, num circa se manifestè assistentes sentiat Spiritus in maximis negotiis suscipiendis: Quòd si tales senserit, manifestum quòd ex Dei ordinatione fiet MAGVS hoc est talis persona, quæ ministerio spirituum utatur ad præclaras res efficiendas. Hîc ut plurimum peccatur, vel negligentia, vel inscitia, vel conteptu, vel etiam nimia superstitione: peccatur etiam ingratitudine erga Deum, qua clarissimi plerique viri, sibi postea exitium attraxerunt: peccatur & temeritate ac peruicacia: Ac tandem etiam quando dona Dei EO in HONORE habentur, quo requiritur, & parerga ergis præferuntur.	* I.e. parergon or supplemental works. Note the Latin text does not use Greek letters here. Sl. 3851 omitted the phrase entirely: "Fiftly he must note whether he can perceive the spirits assisting him manifestly in the greatest business that are to be undertaken. Because if he shall find them to be such assistants. It is manifest he is made a Magician by the ordinance of God, that is, such a person which useth the minisery [sic] of the spirits unto the effecting of excellent things. But heare he may sinne, either by negligence or by ignorance, or by contempt, or also by to much supersticion. Also he may sinne by unthankfullnes towards God wherby many excellent men have drawne uppon themselves destruction. And he may sinne by rashnes and stubbornes. And lastly he may sinne when the gifts of God are not had in that honour and esteeme as is required and as they ought to be."
Sixthly, The Magitian [sic] hath need of faith and taciturnity, especially, that he disclose no secret which the Spirit hath forbid him, as he commanded Daniel to seal some things, that is, not to declare them in publick; so as it was not lawful for Paul to speak openly of all things which he saw in a vision. No man will believe how much is contained in this one precept. Seventhly, In him that would be a Magician, there is required the greatest justice, that he undertake nothing that is ungodly, wicked or unjust, nor to let it once come in his minde; and so he shall be divinely defended from all evil.	SEXTO, FIDE ET TACITVRNITATE opus est futuro mago, maximè ut nihil proferat secretorum, quæ à spiritu sibi interdicuntur, sicut DANIELI mandatur. Sigillanda quædam, hoc est non proferenda in publicum. Sic neque PAVLO liberum erat quæ viderat in reuelatione ut propalaret. Nemo crediderit quantum in hoc unico præcepto situm sit. SEPTIMO requiritur summa iustitia in futuro mago, hoc est, ut nihil impium, iniquum, iniustum suscipiat, imò ne in animum quidem admittat, & sic defendetur diuinitùs ab omni malo.
Aphor. 40. When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense, then let him govern himself according to these seven subsequent laws, to accomplish his Magical end. The first Law is this, That he know that such a Spirit is ordained unto him from God; and let him meditate that God is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule prescribed in the word of God. Secondly, Alwaies pray with David, Take not thy holy Spirit from me; and strengthen me with thy free Spirit; [Ps50.13, 14] and lead us not into temptation, but deliver us from evil [Mat.6.13]: I beseech thee, O heavenly Father, do not give power to any lying Spirit, as thou didst over Ahab that he perished; but keep me in thy truth. Amen. Thirdly, Let him accustome himself to try the Spirits, as the Scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is repugnant to the divine power. The fourth is, To be remote and cleer from all manner of superstition; for this is superstition, to attribute divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to worship God with some kinde of worship which he hath not commanded: such are the Magical ceremonies of Satan, whereby he impudently offereth himself to be worshipped as God. The fifth thing to be eschewed, is all worship of Idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the Creator, or by the order of Nature: which things many false and wicked Magitians faign. Sixthly, All the deceitful imitations and affections of the devil are also to be avoided, whereby he imitateth the power of the creation, and of the Creator, that he may so produce things with a word, that they may not be what they are. Which belongeth onely to the Omnipotency of God, and is not communicable to the creature. Seventhly, Let us cleave fast to the gifts of God, and of his holy Spirit, that we may know them, and diligently embrace them with our whole heart, and all our strength.	XL. CVM circa se senserit aliquid incorporeum agens, vel exteriori aliquo sensu, vel interiori: se deinde secundum septem subsequentes leges gubernet ad magicum consequendum finem. PRIMA hæc lex esto, ut sciat à Deo ordinatum sibi talem spiritum, ac cogitet se habere inspectorem suarum actionum & cogitationum omnium. Ideò omnem vitam suam ad ordinem præscriptum in verbo DEI dirigat. SECVNDO semper cum Dauide oret: Spiritum sanctum tuum ne auferas à me, & Spiritu principali confirma me. Et ne nos inducas in tentationem, sed libera nos à malo. Ne des quæso Pater Cœlestis potestatem Spiritui mendaci, quemadmodum dedisti super ACHAB, ut periret, sed custodi me in veritate tua, AMEN. TERTIO assuefaciat se ad probandos Spiritus, sicut Scriptura monet: nam de spinis non leguntur vuæ. Omnia probemus quod bonum & laudabile est apprehendamus, quod repugnat voluntati diuinæ fugiamus. QVARTVM est, ut simus remotissimi ab omni superstitione. Est autem SVPERSTITIO hoc in loco tribuere diuinitate rebus, in quibus nihil est diuini: aut etiam electitio à nobis culti sine mandato DEI velle Deum colere: Quales sunt omnes Ceremoniæ Magicæ Sathanicæ, qui impudenter se tanquam Deum coli vult. QVINTO fugienda est latria Idolorum, quæ suo proprio motu potentiam diuinam alligat Idolis aut aliis rebus, ubi non sunt à Creatore vel naturæ ordine positæ, qualia multa Cacomagi effingunt. SEXTO fugienda etiam insidiosa Diaboli Cacozylia qua imitatur Creationis & creatoris potentiam, ut verbores producat, quæ non sunt ut sint, quod est solummodo Omnipotentis Dei, & creaturæ incommunicabile. SEPTIMO inhærendum donis DEI & sancti Spiritus, ut et diligenter cognoscamus & excolamus toto pectore, & omnibus viribus nostris.
Aphor. 41. We come now to the nine last Aphorismes of this whole Tome; wherewith we will, the divine mercy assisting us, conclude this whole Magical Isagoge. Therefore in the first place it is to be observed, what we understand by Magitian in this work. Him then we count to be a Magitian, to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe, & of the secrets of Nature contained therein, whether they are visible or invisible. This description of a Magitian plainly appeareth, and is universal.	APHORIS. XLI. Accedimus ad nouem huius Tomi ultimos Aphorismos, quibus totam Isagogicam Magiam concludemus Diuina adiuuante Clementia. EST igitur antia omnia obseruandum quid per Magum in hoc opere intelligamus. Volumus autem eum esse Magum, cui ex Dei gratia manifestatæ spirituales essentiæ seruiunt ad cognitionem totius universi & naturarum in his contentis, siue visibiles illæ sint, siue inuisibiles. Hæc descriptio Magi latè patet, estque universalis.
An evil Magician is he, whom by the divine permission the evil Spirits do serve, to his temporal and eternal destruction and perdition to deceive men, and draw them away from God; such was Simon Magus, of whom mention is made in the Acts of the Apostles, and in Clemens; whom Saint Peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a God, to be raised up into the air by the unclean Spirits. Unto this order are also to be referred all those who are noted in the Twelve Tables of the Law;* and are set forth with their evil deeds.	CACOMAGVS est, Cui ex diuina permissione mali spiritus seruiunt ad temporalem & æternam pernitiem: ad dementandos homines, & auertendos à DEO. Talis fuit SIMON Magus: cuius mentio fit in Actis Apostolorum, & in CLEMENTE, quem Diuus PETRVS iussut deturbari in terram, cùm se tanquam Deum ab immundis spiritibus iuberet in aerem eleuari. In hunc ordinem referendi etiam omnes, qui in legibus XII. Tabularum notantur, & suis malefactis seu maleficiis innotescunt.	* This passage refers to the Roman law text Duodecim tabularum leges (451 BC), which describes various criminal uses of magic, including detecting a thief by means of scrying (Table 2, law 7), interfering with crops (Table 7, law 3), and anyone who "annoys another by means of magic incantations or diabolical arts, and renders him inactive, or ill; or who prepares or administers poison to him" (Table 7, law 14). (Tr. Samuel P. Scott The Civil Law, I, Cincinnati, 1932.) Turner silently "corrects" this to "the two tables of the law."
The subdivisions and species of both kindes of Magick, we will note in the Tomes following. In this place it shall suffice, that we distinguish the Sciences, which is good, and which is evil: Whereas man sought to obtain them both at first, to his own ruine and destruction, as Moses and Hermes do demonstrate.	VTRIVSQVE MAGIÆ autem subdiuisiones & species in sequentibus Tomis notabimus. Hoc loco suffecerit, quòd scientiam BONI & MALI distinximus. Cum utriusque primus HOMO posessionem in sui perniciem appetiuerit. Veluti MOISES & HERMES demonstrant.
Aphor. 42. Secondly, we are to know, That a Magitian is a person predestinated to this work from his mothers wombe; neither let him assume any such great things to himself, unless he be called divinely by grace hereunto, for some good end; to a bad end is, that the Scripture might be fulfilled, It must be that offences will come; but wo be to that man through whom they come. Therefore, as we have before oftentimes admonished, With fear and trembling we must live in this world. Notwithstanding I will not deny, but that some men may with study and diligence obtain some species of both kindes of Magick if it may be admitted. But he shall never aspire to the highest kindes thereof; yet if he covet to assail them, he shall doubtless offend both in soul and body. Such are they, who by the operations of false Magicians, are sometimes carried to Mount Horeb, or in some wilderness, or desarts [deserts]; or they are maimed in some member, or are simply torn in pieces, or are deprived of their understanding; even as many such things happen by the use thereof, where men are forsaken by God, and delivered to the power of Satan.	XLII. Sciendum secundò, quòd Magus est persona ex utero matris ad hoc genus operis PRÆDESTINATA, neque sibi quicquam aliquis de tantis rebus sumpserit, nisi ad hoc VOCATVS fuerit diuinitùs ad bonum finem ex GRATIA, ad malum finem, ut compleatur scriptura. Oportet scandala fieri, sed væ illi homini per quem. Proinde sicut et suprà aliquities monuimus cum metu et tremore in hoc viuendum mundo. NON negauerim tamen, aliquas utriusque Magiæ species, studio & diligentia aliquem assequi posse, si amittatur. Sed ad illa summa genera ne aspirauerit unquam. Imò si illa appetet, violabitur corpore & anima sine dubio. Tales sunt, qui ex operationibus Cacomagicis ad montem OREB aut solitudines quascunque transferuntur, aut mutilantur aliquo, aut disccrpuntur [sic] simpliciter: aut tandem priuantur mente, quemadmodum multis talia, usu veniunt, ubi à Deo deserti traduntur Sathanæ.
The Seventh Septenary. Aphor. 43. The Lord liveth, and the works of God do live in him by his appointment whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. To the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. Therefore these Spirits of their freewil, through their pride and contempt of the Son of God, have revolted from God their Creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds with the bridle of God. Therefore the Magitian of God, which signifies a wise man of God, or one informed of God, is led forth by the hand of God unto all everlasting good, both mean things, and also the chiefest corporal things. Great is the power of Satan, by reason of the great sins of men. Therefore also the Magitians of Satan do perform great things, and greater then any man would believe: although they do subsist in their own limits, nevertheless they are above all humane apprehension, as to the corporal and transitory things of this life; which many ancient Histories, and daily Examples do testifie. Both kindes of Magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgiving; the other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of God and his anger.	SEPTENA Septima. APHOR. XLIII. Viuit Deus, & Dei opera viuunt in eo statu, quo esse voluerunt: nam voluit illos libertate sua ad obedientiam mandatorum aut inobedientiam eorum uti, Obedientibus proposuit sua præmia. Inobedientibus proposuit pœnas meritas. Libera ergo voluntate Spiritus per superbiam & contemptum FILII DEI à Deo Creatore desciuerunt, & reseruantur ad diem iræ. Estque illis relicta maxima potestas in Creatione, sed tamen limitata, & semper freno. Dei cohercentur suis limitibus. MAGVS igitur DEI, quod sapientem Dei sonat, seu à Deo informatum manu Dei ad omne æternum bonum deducitur & MEDIOCRIA vel etiam SVMMA CORPORALIA. Magna est potentia Sathanæ propter hominum magna peccata. Ideo etiam magna Sathanici Magi præstiterint, & maiora, quàm quis unquam crediderit. Quamuis in suis limitibus subsistant, tamen illi supra omnem captum humanum sunt, quatenus ad corporalia & transitoria huius vitæ: quemadmodum id multæ veterum testantur historiæ, & quotidiana rerum exempla. In fine utraque Magia à se inuicem differunt, illa ad æterna bona transit, & temporalibus utitur cum gratiarum actione. Hæc de æternis parum est solicita, sed tota se corporalibus tradit ut liberrimè omnibus suis fruatur cupiditatibus & deliciis DEI & iræ eius contemptum.
Aphor. 44. The passage from the common life of man unto a Magical life, is no other but a sleep, from that life; and an awaking to this life; for those things which happen to ignorant and unwise men in their common life, the same things happen to the willing and knowing Magitian. The Magitian understandeth when the minde doth meditate of himself; he deliberateth, reasoneth, constituteth and determineth what is to be done; he observeth when his cogititions do proceed from a divine separate essence, and he proveth of what order that divine separate essence is. But the man that is ignorant of Magick, is carried to and fro, as it were in war with his affections; he knoweth not when they issue out of his own minde, or are impressed by the assisting essence; and he knoweth not how to overthrow the counsels of his enemies by the word of God, or to keep himself from the snares and deceits of the tempter.	XLIIII. Transitus de communi hominum vita, ad vitam magicam, non est alius nisi de eadem vita dormientem ad eandem vitam vigilantem. Quæ enim in communi vita hominibus accidunt ignorantibus & nescientibus, ea Magis accidunt scientibus & volentibus. MAGVS intelligit quando animus eius à seipso cogitat, deliberat, ratiocinatur, constituit, definit aliquid faciendum: obseruat quando suæ cogitationes ab assistente separata essentia proficiscuntur, & probat de quo ordine illa assistens separata essentia sit. Ad homo Magiæ imperitus tanquam bellua affectibus sursum & deorsum fertur, cùm à suo animo emanantibus, tum impressis ab essentiis assistentibus: ac nescit per verbum Dei inimicorum consilia euertere, seque ab insidiis tentatoris præcustodire.
Aphor. 45. The greatest precept of Magic is, to know what every man ought to receive for his use from the assisting Spirit, and what to refuse: which he may learn of the Psalmist, saying, Wherewith shall a yong man cleanse his way? in keeping thy word, Oh Lord. To keep the word of God, so that the evil one snatch it not out of the heart, is the chiefest precept of wisdom. It is lawful to admit of, and exercise other suggestions which are not contrary to the glory of God, and charity towards our neighbours, not inquiring from what Spirit such suggestions proceed: But we ought to take heed, that we are not too much busied with unnecessary things according to the admonition of Christ; Martha, Martha, thou art troubled about many things; but Mary hath chosen the better part, which shall not be taken from her. Therefore let us alwaies have regard unto the saying of Christ, Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. All other things, that is, all things which are due to the mortal Microcosme, as food, raiment, and the necessary arts of this life.	XLV. Summam Magiæ præceptum est scire, quid quisque ad usum suum accipere debeat ab assistente spiritu, quid respuere: quod à Psalmista discet dicente. In quo corriget adolescens viam suam? in custodiendo sermones tuos Domine. Custodire verbum Dei, ne illud malus rapiat de corde, summum est sapientiæ præceptum, reliquas suggestiones, quæ non sunt contra gloriam Dei, & charitatem erga proximum, admittere & excipere licet, non interrogando à quali spiritu talis suggestio proficiscatur. Cauendum tamen ne nimium circa non necessaria occupemur iuxta Christi admonitionem, Martha Martha, tu es sollicita circa plurima. Maria optimam partem elegit, quæ non auscretur ab ea. Ita semper intuendum Christi dictum. Principiò quærite regnum Dei & iustitiam eius, & cætera adiicientur vobis. Cætera, hoc est omnia quæ mortali Microcosmi parti debentur, victus, amictus, artes vitæ necessariæ.	Psalm 118.9: in quo corriget adulescentior viam suam in custodiendo sermones tuos. Luke 10.41-42: Martha Martha sollicita es et turbaris erga plurima (42) porro unum est necessarium Maria optimam partem elegit quae non auferetur ab ea. Matt. 6.33: quaerite autem primum regnum et iustitiam eius et omnia haec adicientur vobis.
Aphor. 46. There is nothing so much becometh a man, as constancy in his words and deeds, and when the like rejoyceth in his like; there are none more happy then such, because the holy Angels are conversant about such, and possess the custody of them: on the contrary, men that are unconstant are lighter then nothing, and rotten leaves. We chuse the 46 Aphorisme from these. Even as every one governeth himself, so he allureth unto himself Spirits of his nature and condition; but one very truely adviseth, that no man should carry himself beyond his own calling, lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth, by whom either he shall be infatuated and deceived, or brought to final destruction. This precept appeareth most plainly: for Midas, when he would convert all things into gold, drew up such a Spirit unto himself, which was able to perform this; and being deceived by him, he had been brought to death by famine, if his foolishness had not been corrected by the mercy of God. The same thing happened to a certain woman about Franckford at Odera, in our times, who would scrape together & devour mony of any thing. Would that men would diligently weigh this precept, and not account the Histories of Midas, and the like, for fables; they would be much more diligent in moderating their thoughts and affections, neither would they be so perpetually vexed with the Spirits of the golden mountains of Utopia. Therefore we ought most diligently to observe, that such presumptions should be cast out of the minde, by the word, while they are new; neither let them have any habit in the idle minde, that is empty of the divine word.	APHORISMVS XLVI. Nihil adeò decet hominem, ac constantia in dictis & factis. Et cùm simile gaudeat simili, nulli sunt feliciores talibus: quia sancti angeli circa tales versantur, eorùmque custodiam tenent. Contrà auersantur homines nihili & foliis leuiores caducis. Ex his elicimus 46 Aphorismum. Prout se quisque gesserit, ita ad se allicuerit eius naturæ & conditionis Spiritus. At verissimè quidam admonet, ne quis velit ultra suam vocationem se efferre, ne ad se vel ab extremis terrarum orbis aliquem malignum Spiritum alliciat, à quo infatuetur, ac ad finalem pernitiem pertrabatur. Hoc præceptum latissimè patet. Nam MIDAS cùm omnia conuertere vellet in aurum, ad se talem pertraxit Spiritum, qui hoc præstare posset, & per eum deceptus, ad mortem ex fame perductus fuisset, nisi ex misericordia Dei eius stultitia correcta fuisset. Idem accidet nostris temporibus mulier culæ circa FRANCKFVRTVM AD ODERAM, ut de omni re pecuniam raperet & deuoraret. O si hoc præceptum homines perpenderent, & non Midæ & similium historias pro fabulis haberent, diligentiores essent in moderandis suis affectibus & cogitationibus, neque ita perpetuò à Spiritibus aureorum montium Vtopiæ vexarentur. Proinde accuratè obseruandum, ut per verbum tales præsumptiones ex animo reiiciantur, dum recentes sunt, neque habitum fecerint in ocioso & diuino verbo vacuo animo.
Aphor. 47. He that is faithfully conversant in his vocation, shall have also the Spirits constant companions of his desires, who will successively supply him in all things. But if he have any knowledge in Magick, they will not be unwilling to shew him, and familiarly to converse with him, and to serve him in those several ministeries, unto which they are addicted; the good Spirits in good things, unto salvation; the evil Spirits in every evil thing, to destruction. Examples are not wanting in the Histories of the whole World; and do daily happen in the world. Theodosius before the victory of Arbogastus, is an example of the good; Brute [Brutus] before he was slain, was an example of the evil Spirits, when he was persecuted of the Spirit of Cæsar, and exposed to punishment, that he slew himself, who had slain his own Father, and the Father of his Country.	XLVII. In vocatione sua, qui fideliter versabatur, habebit etiam constantes eius studii socios Spiritus, qui ei omnes suppeditabunt successus. Quòd si etiam Magiæ aliquam notitiam habuerit, non grauabuntur se illi ostendere, a familiariter cum ipso colloqui, & in diuersis ministeriis iisdem, quibus addicti sunt: inseruire, in bonis, boni ad salutem: in malis, mali ad omne malum & perniciem. Non desunt exempla in historiis totius mundi, & quæ indies in mundo accidunt. In bonis exemplo est Theodosius ante victoriam de Arbogasto. In malis Brutus antequam occumberet cùm à Cæsaris genio persequeretur, ac deposceretur ad pœnam, ut seipsum iugularet, qui Patrem Patriæ & suum patrem iugulauerat.	[Arbogast: Roman general (d. 394) assisted the Easern ruler Theodosius against the Goths in 380.]
Aphor. 48. All Magick is a revelation of Spirits of that kinde, of which sort the Magick is; so that the nine Muses are called, in Hesiod, the ninth Magick, as he manifestly testifies of himself in Theogony. In Homer, the genius of Ulysses in Psigiogagia. Hermes, the Spirits of the more sublime parts of the minde. God revealed himself to Moses in the bush. The three wise men who came to seek Christ at Jerusalem, the Angel of the Lord was their leader. The Angels of the Lord directed Daniel. Therefore there is nothing whereof any one may glory; For it is not unto him that willeth, nor unto him that runneth; but to whom God will have mercy, or of some other spiritual fate. From hence springeth all Magick, and thither again it will revolve, whether it be good or evil. In this manner Tages the first teacher of the Magick of the Romanes, gushed out of the earth. Diana of the Ephesians shewed her worship, as if it had been sent from heaven. So also Apollo. And all the Religion of the Heathens is taken from the same Spirits; neither are the opinions of the Sadduces, humane inventions.	XLVIII. Omnis MAGIA est reuelatio eius generis Spirituum, cuius speciei est Magia. Ita nouem MVSÆ HESIODVM ad nouenam Magiam vocarunt, sicut de seipso manifeste testatur in Theognia. HOMERICVM VLYSSIS GENIVS in psichiogogia. HERMETEM de sublimioribus animis spiritus. MOSEN ipse DEVS in rubo. TRES MAGOS, qui Christum quæsitum venerant Ierosolymam, Angelus domini eorum ductor. DANIELEM Angeli domini. Sic non est, ut quis glorietur, non est volentis nec currentis, sed vel miserentis DEI vel alicuius alterius spiritualis fati. HINC OMNIS ORITVR MAGIA & eò rursus deuoluitur, seu bona illa sit seu mala. Hoc modo TAGES primus præceptor Magiæ Romanorum de terra prosiliit, DIANÆ EPHESIORVM suum cultum quasi cœlitus demissum ostendit. Sic & APOLLO, ac universa GENTIVM RELIGIO accepta est ab iisdem Spiritibus, neque sunt ut SADVCEORVM opiniones, humana inuenta.	[Romans 9.16: igitur non volentis neque currentis sed miserentis Dei.]
Aphor. 49. The conclusion therefore of this Isagoge is the same which we have above already spoken of, That even as there is one God, from whence is all good; and one sin, to wit, disobedience, against the will of the commanding God, from whence comes all evil; so that the fear of God is the beginning of all wisdom, and the profit of all Magick; for obedience to the will of God, followeth the fear of God; and after this, do follow the presence of God and of the holy Spirit, and the ministery of the holy Angels, and all good things out of the inexhaustible treasures of God. But unprofitable and damnable Magick ariseth from this; where we lose the fear of God out of our hearts, and suffer sin to reign in us, there the Prince of this world, the God of this world beginneth, and setteth up his kingdom in stead of holy things, in such as he findeth profitable for his kingdom; there, even as the spider taketh the flye which falleth into his web, so Satan spreadeth abroad his nets, and taketh men with the snares of covetousness, until he sucketh him, and draweth him to eternal fire: these he cherisheth and advanceth on high, that their fall may be the greater. Courteous Reader, apply thy eyes and minde to the sacred and profane Histories, & to those things which thou seest daily to be done in the world, and thou shalt finde all things full of Magick, according to a two-fold Science, good and evil, which that they may be the better discerned, we will put here their division and subdivision, for the conclusion of these Isagoges; wherein every one may contemplate, what is to be followed, and which to be avoided, and how far it is to be labored for by every one, to a competent end of life and living.	XLIX. CONCLVSIO huius ISAGOGE esto idem quod superius nunc à nobis dictum est. Quemadmodum VNVS est DEVS, à quo omne bonum: & VNVM PECCATVM, videlicet inobedientia erga DEI mandantis voluntatem, à quo omne malum. ITA TIMOR DOMINI INITIVM SAPIENTIÆ, & omnis utilitas Magiæ. Nam timorem Dei sequitur obedientia erga voluntatem DEI. Hanc consequuntur PRÆSENTIA DEI & SPIRITVS SANCTI, ac ministeria sanctorum Angelorum, & omnia bona de in exhaustis thesauris Dei. AT inuitilitas & damnosa MAGIA oritur ex eo, ubi ex corde timorem Dei amittimus, & nobis peccatum dominari patimur. Ibi statim Princeps huius mundi Deus huius seculi, talem instituit et INITIAT sacris regni sui, prout talem inuenerit utilem suo rogno. Ibi sicut Araueus muscam, quæ in suam telam incidit, irretit: ita & Sathan suam venationem laqueis cupiditatum illaqueat, donec eum exugat & exiccet ad materiam æterni ignis: hos fouet & tollit in altum, ut lapsu grauiore ruant. Circumfer candide lector, oculos & mentem tuam ad historias sacras & profanas ad ea, quæ indies fieri in mundo vides & deprehendes OMNIA MAGORVM PLENA, iuxta duplicem scientiam, BONI & MALI. Quæ ut melius possint discerni, pro Isagoge conclusione horum diuisionem & subdiuisionem hîc subiecimus, in quo quisque contemplari poterit, quid sequendum sibi sit, quid contra fugiendum: & quatenus unicuique insudandum sit ad competentem vitæ & viuendi terminum.
Theoso- phy Knowledge of the Word of God, and ruling ones life according to the word of God. Knowledge of the government of God by Angels, which the Scripture calleth watchmen; and to understand the mystery of Angels. Good Anthro- sophy [sic] given to man Knowledge of natural things. Wisdom in humane things. Sciences Cakoso- phy Contempt of the word of God, and to live after the will of the devil. Ignorance of the government of God by Angels To contemne the custody of the Angels, and that their companions are of the devil. Idolatry. Atheisme. Evil Cacodæ- mony The knowledge of poisons in nature, and to use them. Wisdom in all evil arts, to the destruction of mankinde, and to use them in contempt of God, and for the loss and destruction of men.	Theoso- phia Notitia verbi Dei, et vitæ iuxta verbum Dei institutio. Notitia gubernationis Dei per angelos, quos scritura Vigiles vocat, &, intelligere angelorum misteria. BONI Antro- posophia homini data Scientia rerum naturalium. Prudentia rerum humanarum. Scientiæ Kakoso- phia Contemptus verbi Dei & viuere ex Diaboli voluntate. Ignorantia gubernationis Dei per angelos. Contemnere custodiam angelorum aut socios esse diabolorum. Idololatria. Atheismus. MALI Cacodæ- monia Scientia veneficiorum in natura, & illis uti. Prudentia in omnibus malis artibus ad pernicie humani generis, & illis uti in contumeliam Dei, ac ad damnum & perniciem hominum.