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 ...

The PREFACE. To the unprejudiced Reader.

AS the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the most noble and excellent arts where∣with the rational soul was endued, are by the rusty canker of time brought into 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) Pauci intelligunt, multi reprihendunt, & sicut canes ignotos semper allatrant: Few un∣derstand, many reprehend, and as dogs bark at those they know not: so do 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 in∣deed not Magus, but Goes, that is, familiar with evil spirits, usurped that title. But Magick and Witchcraft are far different sciences; whereof Pliny being ignorant, scoffeth thereat: for Nero (saith Pliny * 1.1) who had the most excellent Ma∣gicians of the East sent him by Tyridates King of Armenia, who held that kingdom by him, found the art after long study and labour altogether ri∣diculous. Now Witchcraft and Sorcery, are works done meerly 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 countrys, as also the holy Scriptures, afford us sundry examples.

But Magus is a Persian word primitively, whereby is exprest such a one as is altogether con∣versant in things divine; and as Plato affirmeth, the art of Magick is the art of worshiping God: & the Persians called their gods Magoús, hence Ap∣pollonius saith, that Magus is either o kaká phúsin Theós or therapeutées Theóne, that is, that Ma∣gus is a name sometimes of him that is a God by nature, and sometimes of him that is in the ser∣vice of God: in which latter sense it is taken in Matth. 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 intitle sapienties, or wise men: for the fear and worship of God, is the begining of knowledge. These wise men the Greeks call Philosophers; and among the Egyptians they were termed Priests: the Hebrews termed them Ca∣balistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they where known by the name of Caldeans; and 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 daemonas prodit ter∣renos, Vagos, humanetatis inimicos: Sosthenes ascribeth the due Majesty to the true God, and 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 and heavenly Sciences; but under the name of Magick are all unlawful Arts comprehended; as Necromancy and witch∣craft, and such Arts which are effected by com∣bination with the Devil, and whereof he is a party.

These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which name Witches are rightly called, who without the art of Magick do indeed use the help of the devil himself to do mischief; practicing 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 hav•• made odious the very name of Ma∣gick, having chiefly sought, as the manner of

all impostures is, to countefeit the highest and most noble part of it.

A second kind of Magick is Astrology, which judgeth of the events of things to come, natural and human, by the motions and influences of the stars upon these lower elements, by them obser∣ved and understood.

Philo Judeus affirmeth, that by this part of Magick or Astrology, 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 Creatura∣rum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetick and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.

Abraham sanctitate & sapientia omnium praes∣tantissimus, primum Caldaeos, deinde Phenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenici∣ans, lastly the Egyptian Priests, Astrology and Divine knowledge.

Without doubt Hermes Trismegistus, that di∣vine 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 Astrology; as his writings, to this day extant among us testify.

The third kind of Magick containeth the whole Philosophy of nature; which bringeth to light the inmost virtues, and extracteth them out of natures hidden bosom to human use: Vir∣tutes in centro centri latentes; Virtues hidden in the centre of the Centre, according to the Chy∣mists: of this sort were Albertus, Arnaldus de villa nova, Raymond, Bacon, and others, &c.

The Magick these men professed are thus de∣fined. Magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine eorum admiratione qui causam ignorant. Magick is the connexion of natural agents and patients, a••swerable to each 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, espe∣cially in the first and the 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 know∣ledge: he speaketh of Angels, and of Para∣dise; approveth the immortallity 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 Phoenicions, using Zoroaster's own words: Haec ad verbum scribit (saith Eusebius) Deus primus, incorruptibillium, sempiternus ingenitus, expers partium, sibiipsi simillimus, bonorum omni∣um auriga, munera non expectans, optimus, pruden∣tissimus, pater juris, sine doctrina justitiam perdoc∣tus, natura perfectus, sapiens, sacrae naturae uni∣cus inventor, &c. Thus saith Zoroaster, word for word: God the first, incorruptable, ever∣lasting, unbegotten, without parts, most like himself, the guide of all good▪ expecting no re∣ward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the only inventor thereof.

So that a Magician is no other but divinorum cultor & interpres, a studious observer and ex∣pounder of divine things; and the art itself is none other than quam Naturalis Philosophiae ab∣soluta

consummatio, than the absolute perfection of natural Philosophy. Nevertheless there is a mixture in all things, of good with evil, of falshood with truth, of corruption with purity. The good, the truth, the purity, in every kind, may well be embraced: as in the ancient wor∣shiping of God by Sacrifice, there was no man knowing God among the Elders, that did for∣bear to worship the God of all power, or con∣demn that kind 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 virtues, influences, and inclinations, to the St••rs and other Lights of heaven, which God hath given to those his glorious creatures.

I must expect some calumnies and obtrecta∣tions against this from the malicious prejudiced man, and the lazy affecters of ••gnorance, of whom this age swarms: but ••he voice and sound of t••e Snake and the Goose is all one. But our stomachs are not now so queazy and tender,

after so long time feeding upon solid Divinity; nor are we so umbragious and startling having been so long enlightened in Gods 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 inno∣cent purpose therein; and intreat the Reader to follow this advice of Tabaeus, Qui litigant, sint ambo in conspectu tuo mali & rei. And if there be any scandel in this enterprize of mine, it is taken, not given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosophatur. And therefore I present it with∣out disguise, and object it to all of candor and indifference: 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 only the dregs of Spices, and let the Wine escape: and Sieves, which retain the best only. 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 shall par∣don 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 the Self-wickedness, to think that of others, which they themselves deserve. And it is all the comfort which the guilty have, Not to find any innocent. But that a∣mongst others this may find some acceptation, is the desire of

R. TURNER.

London, Aug. 1654.

Notes

• * 1.1

  Pliny lib. 30 Nat. Hist.