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 He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter. In omnibus consule Dominum, et nihil cogites, dicas, facias, quod tibi Deus non consuluerit.
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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 He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter.
In omnibus consule Dominum, et nihil cogites, dicas, facias, quod tibi Deus non consuluerit. The first Septenary of Aphorisms. The first Aphorism. Twilit Grotto -- Esoteric Archives. In many ways, Arbatel is unique among texts on magic. Unlike the vast majority of writings, it is clear, concise, and elegantly written.
The practical instructions are straightforward and undemanding. When it first appeared in , it attracted the attention of people with a surprisingly broad range of agendas, including some of the finest minds of the time. The printed edition includes a new translation from the original Latin, extensive introduction, footnotes, and index. 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.
The PREFACE To the unprejudiced Reader A s 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. 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.
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. 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 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.
The Magick these men profess'd, is thus defined. Magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, vt 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.
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. 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. 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. 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. The second is Microcosmical Magick, what Microcosmus hath effected Magically, by his Spirit and Genius addicted to him from his Nativity, that is, spiritual wisdom: and how the same is effected.
The third is Olympick Magick, in what maner a man may do and suffer by the spirits of Olympus. Turner mistakenly reads "Cacodaemones" evil daemons as apposed to "calodaemons" good daemons. 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. The sixth is Pythagorical Magick, which onely acteth with Spirits to whom is given the doctrine of Arts, as Physick, Medicine, Mathematics, Alchymie, and such kinde of Arts. The seventh is the Magick of Apollonius , and the like, and agreeth with the Romane and Microcosmical Magick: onely it hath this peculiar, that it hath power over the hostile spirits of mankinde. This produceth gods of every kind which dwell in the Temples.
The ninth is that wisdom which dependeth solely upon the Word of God; and this is called Prophetical Magick. 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.
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.
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. 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. 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. Secundum Philonis dictum. Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and thy neighbour as thy self: [Luke 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.
Huic nihil est tam arduum, aut tam multiplex cui par esse non possit. Call upon me in the day of trouble, and I will hear thee, and thou shalt glorifie me, [Ps 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. Omnis autem ignorantia est tribulatio animi.
The second Septenary. 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.
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. 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. 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. Appoint 4 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.
Arbatel Concerning the Magic of Ancients - Joseph Peterson.pdf
In many ways, Arbatel is unique among texts on magic. Unlike the vast majority of writings, it is clear, concise, and elegantly written. The practical instructions are straightforward and undemanding. When it first appeared in , it attracted the attention of people with a surprisingly broad range of agendas, including some of the finest minds of the time. But it is about more than magic; filled with gnomic wisdom, it urges us to help our neighbors, be positive and grateful, and use time wisely. Above all, it teaches us to pay attention, looking for the wondrous and miraculous.
Arbatel: Concerning the Magic of Ancients: Original Sourcebook of Angel Magic
Would you like to tell us about a lower price? If you are a seller for this product, would you like to suggest updates through seller support? In many ways, Arbatel is unique among texts on magic. Unlike the vast majority of writings, it is clear, concise, and elegantly written. The practical instructions are straightforward and undemanding. When it first appeared in , it attracted the attention of people with a surprisingly broad range of agendas, including some of the finest minds of the time.
Arbatel: Concerning the Magic of Ancients
Peterson, mentioning the above possibilities, also suggests that the title might be the author's pseudonym. The Arbatel is noted for being straightforward in its writing, positive in its contents, and unusually honest regarding its origins. While a number of occult works claim to be from earlier periods and other regions than where they were actually published, textual evidence demonstrates that the book must have been written between and , which encompasses the claimed date of The final editing of the book was likely carried out by Theodor Zwinger , and was almost definitely published by Pietro Perna , leaving little doubt to the book's claimed Swiss origin. The author remains unknown, but Peterson believes one Jacques Gohory — to be the most likely possibility. Gohory, like Zwinger and Perna, was a Paracelsian. Some German manuscripts produced shortly after its publication attribute the work to Paracelsus, though without evidence.