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A sacrifice is an oblation which is both holy by offering, and sanctifieth and maketh Holy the offerer, unless either Irreverence or some other sin be an impediment to him; therefore these sacrifices and oblations do yeld [yield] us much hope, and make us of the family of God, and do repel from us many evils hanging over our heads, which the doctors of the Hebrews do especially confirm, saying by this that we kill our living creatures, and dissipate our wealth by sacrifice, we turn away mischiefs which do hang over us: for as this mortall priest sacrificeth in this inferior world the soul of irrational creatures to God, by the separating of the body from the soul: so Michael the Archangel the priest of the higher world, sacrificeth the souls of men, and this by the separation of the soul from the body, and not of the body from the soul, unless perchance, as it happeneth in fury, Rapture, Extasie [ecstasy] and sleep, and such like vacations of the soul, which the Hebrews call the death of the body. But sacrifices & oblations are first of all and principally to be offered up to the most high God; but when they are to be directed to the secondary divine powers, this ought to be done even as we have spoken concerning prayers and vows: but there are many kinds of sacrifices: one kind is called a burnt offering, when the thing sacrificed was consumed by fire; another, is an offering for the effusion of blood; moreover there are salutiferous sacrifices which are made for the obtaining of health, others pacifying for obtaining peace, others praising for the freeing from some evill, and for the bestowing of some good thing; others Gratulatory, for divine worship and thanksgiving; but some sacrifices are made neither for the honor of God, nor out of good will, of which sort was that amongst the Hebrews, called the sacrifice of Jealousie [jealousy], which was made only for the detecting of occult adultery. There was in times past amongst the Gentiles the sacrifice of expiation, by the which cities were purged from famine, pestilence, or some horrible calamity; whose rites were to search out the most wicked man in that city, and to lead him to the place appointed carrying in his hands a cheese and wafers and dry figs; afterwards to whip him seven times with Rods, and then to burn him to ashes with the same rods, and to cast the ashes into the sea; of these Lycophron and Hipponax make mention; neither doth Philostratus relate things much different from these, concerning Apollonius of Tiana [Tyana] while he chased away the Pestilence from Ephesus. Moreover there were many kind of sacrifices and offerings, as Agonalia, Dapsa, Farreationes, Hecatombe, Hostia, Hyacinthia, Armilustra, Janualia, Lucalia, Lupercalia, Munychia, Novendinalia, Nyctiluca, Palatialia, Pastillaria, Popularia, Protervia, Scenopegia, Solitaurilia, Stata, Rubigalia, Fontanalia, Ormia, Parentalia, Inferiae, Consualia, Lampteria, Amburbia, Ambarvalia, Vivalia, Thyia, Holocaustomata, Orgia, Latialia, Dianetaurica, Bacchanalia, Trieterica, Liberalia, Cocytia, Cerealia, Thesmophoria, Adonia, Teonia, Laurentalia , Opalia, Palilia, Quirinalia, Vertumnalia, Gynaecia, Panathenea, Quinquatria, Diapalia, Diasia, Horma, Hormea, Nemea, Mytriaca, Palogygia. And the offerings of these were proper and divers; for a Goat and an Ass were sacrificed to Bacchus, a Sow to Ceres, an horse to the Sun, an hart and dogs to Diana, an Ass to Priapus, a Goose to Isis, a dunghil-cock to the Night, a she-Goate to Faunus, a Bull to Neptune, a she-Goate to Minerva, a Bull to Hercules, a child to Saturn, a Sow with piggs to Maja, a Cock to Aesculapius: moreover they did sacrifice to Hercules Gnidius with scouldings and railings; there were also divers orders of Priests, as high priests, Flamines, Archiflamines, Phylades, Saelians, Hierophantes, & diverse names of religions, and superstitions, and sacrifices, ceremonies, feasts, consecrations, dedications, vowes, devotions, expiations, oathes, offerings, satisfactory works; by the which the seduced gentiles did sacrifice to false Gods and devils; but the true sacrifice, which purgeth any man, and uniteth him to God, is twofold; one which the high priest Christ offered for the remission of sins, purifying all things by the blood of his cross; the other, by the which a man offereth up himself clean, unspotted, for a living sacrifice to God, as Christ the high priest offered himself, and taught us to be offered together with him, as he was offered, saying of the sacrament of his body, and blood, Do this in remembrance of me; viz. that we should offer our selves together, being mortified by the passion of his mortal body, and quickned in spirit; of the which Porphyry saith, Let us labor to offer up holines of life for a sacrifice; for no man can be a good priest of God, but he which bringeth forth himself for a sacrifice, and buildeth up his own soul, as it were for an Image, and doth constitute both his mind, and understanding for a Temple in the which he may receive the divine light; but eternal sacrifices (as Heraclitus saith) are certain cures of the soul, instituted by the most High Physician; for the evill spirit possesseth a man (as Proclus saith) even untill he be expiated by sacrifices; therefore sacrifices are required to pacifie [pacify] God and the Heavenly powers, and to expiate a man, who beareth the Image both of God and the world; But our Lord Iesus [Jesus] Christ the true high priest concluded all sacrifices in bread and wine only, as in the primary substance of mans meat, needing further the offering up of no animals, nor other things, or the effusion of blood, in which we may be cleansed, being perfectly cleansed in his blood. There were also amongst the Aegyptians six hundred sixty six [666] kinds of sacrifices; for they did appoynt [appoint] divine honors, and holy sacrifices to each star, and planet, because they were divine animals partaking of an intellectual soul and a divine mind; whence they say that the stars being humbly prayed unto, do hear our prayer, and bestow celestial gifts, not so much by any natural agreement, as by their own free will. And this is that which Iamblicus saith, that celestial bodies, and the dieties [deities] of the world have certain divine and superior powers in themselves, as also natural and inferior, which Orpheus calls the keyes to open and shut; and that by those we are bound to the fatall influences, but by these to loose us from fate. Whence if any misfortune hang over any one from Saturn, or from Mars, the Magicians command that he must not forthwith fly to Jupiter, or Venus, but to Saturn or Mars themselves. So that Apuleian Psyche who was persecuted by Venus for equalling her in beauty, was forced to importune for favor, not from Ceres, or Juno, but from Venus her self. Now they did sacrifice to each star with the things belonging to them; to the Sun with solary things, and its animals, as a Laurel tree, a Cock, a Swan, a Bull; to Venus with her animals, as a Dove, or turtle, and by her plants, as Vervain; as Virgil sings,
----- Water bring out
With garlars soft, the altar round about
Compass, and burn fat boughs and frankincense
Thats strong and pure -----
Moreover the Magicians when they made any confection either natural, or artificial, belonging to any star, this did they afterward religiously offer, and sacrifice to the same star, receiving not so much a natural vertue from the influence thereof being opportunely received, as by that religious oblation receiving it divinely confirmed and stronger. For the oblation of any thing, when it is offered to God after a right manner, that thing is sanctified by God by the oblation as is a sacrifice, and is made part thereof. Moreover to the celestial and etherial Gods white sacifices were offered; but to the terestial [terrestrial] or infernal, black: but to the terrestial [terrestrial] upon the altars, but to the infernal in ditches; to the aerial and watery, flying things: But to these white, to those black. Finally, to all the Gods and Demons besides terrestrial and infernal, flying things were offered, but to those only four-footed animals, for like rejoyceth in like. Of these only which were offered to the celestial, and etherial, it is lawfull to eat, the extream [extreme] parts being reserved for God, but of the other not. Now all these the Oracle of Apollo hath expressed in these verses,
A threefold sacrifice to th' Gods above.
White must be slain for them; for them below
Threefold also, but black for them; withall
With open altars Gods celestiall
Are taken, when th' infernal Gods require
Pits embru'd with black blood, and fill'd with mire;
And are not pleas'd but with a sacrifice
That's buried; but of th' aire the deities
Delight in honey, and in wines most clear,
And that on altars kindled be the fire,
Require, with flying sacrifice, and white:
But of the earth the dieties [deities] delight
That earthly bodies should with frankincense
And wafers offered be in reverence.
But for the Gods that rule the sea thou must
Thy sacrifices lay on the sea coasts,
And on the waves cast the whole animal.
But to the dieties [deities] celestial
Give th' extream [extreme] parts, and them consume with fire;
What then remains thou maiest if thou desire
Eat up, and let the air with vapors thick
And sweet smelling drop -----
These doth Porphyry make mention of in his book of answers,
to whom the rest assent. For they say that these sacrifices
are certain natural Mediums betwixt the Gods and men;
which Aristotle affirming saith, that to sacrifice to God is in
a man naturally. They are therefore they say, Mediums, which
favor of the nature of both, and represent divine things analogically,
and have with the diety [deity] to whom they are offered,
certain convenient analogies, but so occult that a mans understanding
can scarce conceive of them, which God, and the
Dieties [deities] require in particular for our expiation with which the
celestial vertues are pleased, and withhold themselves from
execution of the punishment which our sins deserve. And these
are (as Orpheus calls them) keys which open the gate
of the elements and the heavens, that by them a man may
ascend to the supercelestials; and the intelligences of the heavens,
and the demons of the elements may descend to him.
Now men that are perfect, and truly Religious need them
not, but only they, who (saith Trismegistus) being fallen
into disorder, are made the servants of the heavens and creatures;
who because they are subjected to the heavens, therefore
think they may be corroborated by the favour of the
celestiall vertue, untill they flying higher be acquitted from
their presidency, and become more sublime then they.
Now let us see what imprecations they did joyn to oblations and sacrifices; for he that did offer any sacrifice to God, did say these, or the like things: I thy servant do offer and sacrifice these things to thee; I confesse that thou art the author of all sanctity, and I call upon thee to sanctifie this oblation, that thou wouldst pour upon it the vertue of thy high and excellent spirit, that by it we may oblain what we ask for. Moreover also as this thing present by any oblations is made thine, as to live, or die to thee, so also let me be made thine who by this oblation, and communion, by this thing which I come to offer, and sacrifice to thee, profess to be one of thy family, and worshippers. Besides in offerings it was said, As that animal is in my power to be slain, if I pleased, or to be saved: so it is in thy power to take away in wrath, or to give in love that which we desire. Lastly, when for expiation, or the avoyding of any evil, any sacrifice was to be made, it was said, As that animall dies in my hand, so die all vice in me, also all uncleanness, or so let die and be annihilated such or such an evil, or discommodity. Also, As the blood of this animal is poured forth out of its body, so let all vice and uncleanness flow out from me. In sacrifices laid on the altar to be burnt, it was said, as this oblation is consumed by this present fire, so that nothing remains of it; so let all evel be consumed in me, or let such or such an evil which we would repell and avoyd be consumed. It was also a custom when imprecation was made, to touch the altar with the hands of all those for whom such a sacrifice was made, or of them who did desire to be partakers of it, because prayer only cannot prevail, unless he thai prays toucheth the altar with his hands; whence in Virgil,
Those that in these words pray, and altar touch
Th' omnipotent doth hear ----------
And elsewhere,
I touch the altars, and the middle fires,
And the Dieties [deities] beseech.
Every Adoration therefore, oblation, or sacrifice, deprecation,
invocation, are differenced thus, viz. either
because they are made to God only, or to inferiour dieties [deities],
as angels, Stars, Heroes. In these therefore such rules are to
be observed, that when any prayer is to be offered to God
alone for the obtaining of any effect, it must be done with
the commemoration of some work, miracle, sacrament, or
promise, taken somewhere out of Scripture; as if there be a
deprecation made for the destruction of enemies, let it be
commemorated that God destroyed the Giants in the deluge
of waters, and the builders of Babel in the confusion of
tongues, Sodom, and Gomorrha in raining of fire, the host
of Pharaoh in the Red-sea, and the like; adding to those
some malediction out of the Psalms, or such as may be gathered
out of other places of scripture. In like manner when
we are to deprecate against dangers of waters, let us commemorate
the saving of Noah in the flood; the passing
of the children of Israel through the Red-sea, and Christ
walking dryshod upon the waters, and saving a ship from
shipwrack [shipwreck], commanding the winds and waves, and lifting
up Peter sinking in the waves of the sea, and such like. But
if a prayer be necessary for obtaining Oracles, or dreames,
whether it be to God, Angels, or Heros, there are many
places offer themselves out of the old testament, where God
is said to talk with men, promising in very many places Presages,
and Revelations, besides the propheticall dreams of
Jacob, Joseph, Pharaoh, Daniel, Nebuchadnezzar, in the
old Testament, and the Revelation of John, Paul, in the
new; also of holy Magicians, as Helen, Constantine and
Charles; also of later Prophets, as Methedius, Cyrillus, Joachim,
Merlin, Brigitta, Mechtindis, Hildegardis, the dieties [deities]
of whom being piously invocated, render us oftentimes partakers
of divine Revelations. Moreover we must invocate
the sacred names of God, but those especially, which are
significative of the thing desired, or any way applicable to
it; as for the destruction of enemies we must invocate the
name of Gods wrath, of the revenge of God, fear of
God, justice of God, fortitude of God: but for the avoiding
of any danger we most invocate the names of pity, defence,
salvation, goodness, and the like. Moreover we must petition
for and to the effecters of the thing desired, viz. such an
Angel, Star or Heroe on whom that office lies, but observing
that our invocation on them must be made with due number,
weight, and measure, and according to the rules delivered
concerning inchantments [enchantments]. For betwixt these there is no difference,
but that inchantments are such as affect our mind, disposing
the Passions thereof into a conformity to certain dieties [deities];
but prayers are such as are exhibited to any diety [deity] by way
of worship, and veneration; and from the same root also may
the manner of consecrations be taken, of which we shall in
the next place speak.
Consecration is a lifting up of experiments, by which a
spiritual soul, being drawn by proportion and conformity,
is infused into the matter of our works according to
the tradition of Magicall art rightly and lawfully prepared,
and our work is vivified by the spirit of understanding. The
efficacy of consecrations is perfected by two things especially,
viz. the vertue of the person himself consecrating, and the
vertue of the prayer it self. In the person himself is required
holinesse of life, and a power to consecrate; the former,
nature and desert perform; the latter is acquired by imitation,
and dignification, of which we have spoken elsewhere.
Then it is necessary that he that sacrificeth must know this vertue
and power in himself, with a firm and undoubted faith.
Now what things are required in prayer, are these. There is
also a certain power of sanctifying placed in it by God, as if it
be so ordained of God for this or that very thing (of which
sort we read of many in the holy writ) or instituted to this
or that thing, by the vertue of the holy ghost, according to
the ordination of the Church, of which sort are many every
where extant: or this holiness is in the prayer it selfe, not by
vertue of institution, but of the commemoration of sacred
things, as of sacred letters, histories, nriracles, works, effects,
favours, promises, sacraments and such sacramentall
things, which shall seem to cohere with the thing to be consecrated,
either properly, or improperly, or analogically. And
of these we shall now give some examples, by which a way
easily may be laid open to the whole consideration of it. So
in the consecrating of water there is this comemoration
made, viz. because God placed the firmament in the middle
of waters; because in the middle of the earthly paradise he
made a holy fountain, from which through four rivers the
whole Earth is watered: because he made the waters an instrument
of his justice, in the destruction of the Giants, by
the generall deluge over the whole earth: and in the destruction
of the Army of Pharaoh in the Red Sea, and because he
led the people dry-shod through the middle of the Red sea,
and through the middle of Jordan, and because he brought
water miraculously out of a rock of the wilderness; and
brought forth a fountain of living water out of the jaw bone
of an asse at the prayers of Sampson, and because he appointed
the waters as an instrument of his pity, and of salvation
for remission of sins: and because Christ being baptized in
Jordan, purified and sanctified the waters; and the like
also by invocating divine names sutable [suitable] to these things, as
when God is called a living fountain, living water, a living
river. In like manner in consecration of fire, let there be a
commemoration that God created the fire to be an instrument
of his justice for punishment, revenge, purgation of sins,
and when he comes to judge the world he will command burning
to go before; and he appeared to Moses in a burning bush,
went before the children of Israel in a pillar of fire, and commanded
that inextinguishable fire should be kept in the tabernacle of
the Covenant, & kept fire unextinguished under the
water. Also we must use such divine names as offer themselves,
as because God is a consuming fire, and a melting fire: and
such as are proper to these, as the shining of God, the light of
God, the brightness of God, and such like. So in the consecration
of oil such solemnities must be commemorated as belong
to these, as in Exodus the oil of unction & sweet perfumes, and
sacred names sutable [suitable] to these, such as is the name Christ, which
signifies annointed, and such as this, and that in the Apocalypse
concening the two olive trees distilling sanctified oil into
lamps burning in the presence of God. So in the consecration
of places let there be commemoration made of mount Sinai,
of the Tabernacle of the Covenant, of the sanctum sanctorum,
the temple of Solomon, and of the sanctification of the hill Golgotha
through the mystery of the passion of Christ, and of the
field which was bought with the price of Christs blood; also of
mount Tabor, where the transfiguration and ascent into heaven
was. Sacred names also being used as of the place of God,
the throne of God, the chair of God, the tabernacle of God,
the altar of God, the seat of God, and the habitation of
God, and of such like. After the same manner we must proceed
in the benediction of other things, by enquiring [inquiring] into
holy writ by divine names, and profession of Religion for such
things which may seem to be after a manner sutable [suitable] to this
or that thing. As for example, if there be a paper, or a
book having some of the mysteries which we should commemorate,
as the tables of the ten commandments given to Moses
on mount Sinai, and the sanctification of the law, and of the
Prophets, and Scriptures promulgated by the holy spirit:
and let the divine names of the testament of God, the book
of God, the book of life, the knowledge of God, the wisdom
of God, and of such like be commemorated. So if a
sword be to be consecrated, we may remember out of the second
of Maccabees there was a sword sent from God to
Judas Macchabeus, that he should destroy the children of Israels
enemies: also that in the prophets, Take unto you two
edged swords; also in the Gospel, coats being sold, swords
must he bought; and in the History of David an Angel was
seen hiding a bloody sword; and many such like we shall find
in the Prophets, and Apocalyps [Apocalypse], as also the sacred names
of the sword of God, the rod of God, the staff of God,
the vengeance of God, and such like. And now let these
things which have been exemplified concerning real consecrations,
and benedictions suffice: by which personall consecrations,
and benedictions may easily be understood. But
there is yet another powerfull and efficacious rite of consecrating,
and expiating, which is of the kinds of superstitious,
viz: when the rite of any sacrament is transsumed to another
thing, which is intended to be consecrated, or expiated, as the
rite of baptisme, confirmation, funerall, and such like. Moreover
we must know, that a vow, oblation, and sacrifice, have
a certain power of consecration, as well reall as personall,
as the things or persons are vowed or offered.
Now those things are called sacred, which are made holy by the gods themselves, or their Demons, being (as I may say) dedicated to us by the gods themselves. By this account we call Demons holy, because in them God dwells, whose name they are often said to hear. Whence it is read in Exodus: I will send my Angel who shall go before thee; observe him, neither think that he is to be despised, because my name is in him. So also mysteries are called sacred. For a mystery is that which hath a holy and an occult vertue, and favour given by the gods or Demons, or dispensed by the most high God himself; such as are those sacred names and Characters, which have been spoken of. So the crosse is called holy and mysterious, being made so by the passion of Jesus Christ. Hence also certain prayers are called holy, and mysticall, which are not instituted by the devotion of man, but by divine Revelation, as we read in the Gospel that Christ instituted the Lords prayer. In like manner certain confections are called holy, into which God hath put the especiall beam of his vertue, as we read in Exodus of the sweet perfume, and oil of anointing, and as with us there is a sacred fountain, and a sacred ointment; There is also another kind of holiness, whereby we call those things holy which are dedicated and consecrated by man to God, as vows, and sacrifices, of which we have spoken already: Whence Virgil,
But Cesar [Caesar] with a tripple [triple] triumph brought
Into the City Rome, as most devout,
Did dedicate unto the Italian gods
An immortall vow -----
And Ovid in his Metamorphosis sings thus,
A feast was kept, wherein Aeacides
For Cicnus death with heifers blood did please
Propitious Pallas, when the entralls laid
On burning altars, to the Gods convaid
An acceptable smell; a part addrest
To sacred use, the board receiv'd the rest.
In like manner the representations, resemblances, Idols, Statues, Images, Pictures, made after the similitudes of the Gods, or dedicated to them, are called sacred, even as Orpheus singeth in his hymn to Lycian Venus,
The chieftains that the sacred things protect
Of our country, did for our town erect
A Sacred Statue -----
And Virgil.
O father, take the household gods, and hold
Them in thy sacred hands -----
Hence divine Plato in his eleventh book of Lawes, commanded that the sacred Images and Statues of the Gods should be honoured, not for themselves, but because they represent the Gods to us, even as the ancients did worship that Image of Jupiter, thus interpreting it: for in that he bares the resemblance of a man, was signified that he is a mind which produceth all things by his seminary power; he is feigned to sit, that his immutable and constant power might he expressed; he hath the upper parts bare and naked, because he is manifest to the intelligences and the superiors; but the lower parts are covered, because he is hid ftom the inferior creatures: he holdeth a scepter in his left hand, because in these parts of the body the most spiritual habitation of life is found. For the Creator of the intellect is the King and the vivifying spirit of the world; but in his right hand he holdeth forth both an Eagle and victory; the one, because he is Lord of all the Gods, as the Eagle is of other birds; the other, because all things are subject to him; in like manner we also reverence the Image of a Lamb, because it representeth Christ, and the picture of a Dove, because it signifieth the holy Ghost, and the forms of a Lion, Oxe, Eagle, and a man, signifying the Evangelists, and such like things, which we find expressed in the Revelations of the Prophets, and in divers places of the holy Scripture: moreover those things confer to the like revelations and dreams, and therefore are called sacred pictures; there are also sacred rites and holy observations, which are made for the reverencing of the Gods, and religion, viz. devout gestures, genuflexions, uncoverings of the head, washings, sprinklings of Holy water, perfumes, exterior expiations, humble processions, and exterior Ornaments for divine praises, as musical Harmony, burning of wax candles and lights, ringing of bells, the adorning of Temples, Altars and Images, in all which there is required a supream and special reverence and comeliness; wherefore there are used for these things, the most excellent, most beautifull and pretious [precious] things, as gold, silver, pretious stores, and such like: which reverences and exterior rites are as it were lessons and invitations to spiritual sacred things, for the obtaining the bounty of the Gods; concerning which Proserpina beareth witness in these verses,
Who ever did the brazen statues slight,
The yellow gifts of gold, or silver white,
Who would not wonder, and not say that these
Are of the Gods? -----
The priests also are called sacred, and the ministers of the divine powers, and Gods, and they themselves being consecrated do both administer all the holy things, and also consecrate them, whence Lucan.
The consecrated priests, to whom great power
Is granted -----
And Virgil saith of Helenus the priest of Apollo,
He praies [prays] for peace of th' Gods, and doth unloose
The Garlands of his sacred head -----
Those holy rites are as it were certain agreements betwixt the Gods and us, exhibited with praise, reverence or obedience, by the means of which we very oft obtain some wonderfull vertue from that divine power, on whom such reverence is bestowed; so there are sacred Hymns, Sermons, Exorcismes, Incantations, and words, which are compounded and dedicated for the praises and divine services of the Gods, whence, Orpheus in a verse composed for the stars, saith.
With Holy words, now on the Gods I call.
And the primitive Church did use certain holy incantations
against diseases and tempests, which we either pronounce
praying to some divine powers, or also sometimes carrying
them along with us, written and hanging on our neck, or bound
to us, we obtain very oft some power from such a Saint,
which men very much admire; by this means also there are
sacred names, figures, Characters, and seals, which contemplative
men, in purity of mind, for their secret vows, have devoted,
dedicated and consecrated to the worship of God;
which things truly, if any man afterwards shall pronounce
with the same purity of mind, with the which they were first
instituted, he shall in like manner do miracles; further also,
the manner and rules delivered by the first institutor must be
observed, for they who are ignorant of these things, loose
their labour, and work in vain; Thus not only by barbarous
words, but also by Hebrew, Aegyptian [Egyptian], Greek, Latine, and
the names of other languages, being devoted to God, and attributed
and dedicated to his essence, power or operation,
we sometimes do wonders; such names there are in Iamblicus,
viz. Osyris, Icton, Emeph, Ptha, Epies, Amun; so in
Plato, and amongst the Greeks, [Greek text omitted], so the Greeks call
Jupiter [Greek text omitted] which signifieth to live, because he giveth
life to all things; in like manner [Greek text omitted (Dia)] which signifieth through,
because through him are all things made, so [Greek text omitted (Athanaton)], which signifieth
Immortall; so amongst the Latines he is called Jupiter, as it
were an adjuvant father, and such like, and also certain names
are devoted to men, as Eutychis, Sophia, Theophilus, that is,
prosperous, servant, dear to God. In like manner certain
materiall things receive no little sanctity and vertue by consecration,
especially if done by a priest, as we see those waxen
seals, in which are imprinted the figure of Lambs, to receive
vertue by the benediction of the Romane High priest, against
lightnings and tempests, that they cannot hurt those who carry
them, for a divine vertue is inspired into Images thus consecrated,
and is contained in them, as it were in a certain sacred
Letter, which hath the Image of God; the like vertue those
holy waxed lights receive at Easter, and at the feast of the
purification of the virgins; in like manner bells by consecration
and benediction receive vertue, that they drive away and restrain
lightnings, and tempests, that they hurt not in those
places where their sounds are heard; in like manner salt and
water, by their benedictions and exorcismes receive power to
chase and drive away evil spirits; and thus in things of this
kind, there are also sacred times alwaies observed by the nations
of every religion with very great reverence, which are
either commanded that we should sanctify by the Gods themselves,
or are dedicated to them by our fore-fathers and Elders,
for the commemoration of some benefit received of the
Gods, and for a perpetual Thanksgiving. Thus the Hebrews
have received their Sabbaths, and the Heathens their holy
daies, and we the solemn dayes of our holy rites, alwaies to
be reverenced with the Highest solemnity; there are also times
contrary to these, which they call penitential, and we black
dayes, because that in those daies the commomwealth hath suffered
some notable blow, and calamity, of which sort amongst
the Romans was the day before the fourth nones of August,
because that on that day they suffered that extraordinary blow
at the Battle of Canna. In like manner all Postriduan daies
are called black dayes, because that most commonly battles
succeeded ill on these dayes: So amongst the Jews the black
dayes are the seventeenth day of June, because on that day
Moses brake the Tables, Manasses erected an Idol in the
Sanctum Sanctorum, & the walls of Jerusalem are supposed to
have been pulled down by their Enemies; likewise the ninth of
July is a black day with them, because on that day the destructions
of both the Temples happened, by this neason they
are called Ægyptian [Egyptian] dayes, in the old time observed by the
Ægyptians, and every Nation by this way may easily make a
like calculation of days fortunate or unfortunate to them, and
the Magicians command that these holy and religious daies
be observed no less then the planetary daies [days], and the celestial
dispositions; for they affirm that they are far more efficacious,
especially to obtain spiritual and divine vertues, because
that their vertue is not from the Elements and celestial
bodies, but descendeth from the intelligible and supercelestial
world, and being helped by the common suffrages of the Saints,
is not infringed by any adverse disposition of the heavenly
bodies, nor frustrated by the corruptible contagion of the
Elements, if so be that firm belief and religious worship be
not wanting, that is, joyned with fear and trembling, for religion
properly holdeth forth thus much; Hence those daies
are called religious, which to violate is a sin, which if we carefully
observe, we fear not any great mischief, which we may
do, if we do otherwise.
Whosoever therefore thou art, who disirest [desirest] to operate
in this faculty, in the first place implore God the
Father, being one, that thou also maiest he one worthy of his
favour, be clean, within and without, in a clean place, because
it is written in Leviticus, Every man who shall approach
those thing which are consecrated, in whom there is
uncleanness, shall perish before the Lord; Therefore wash
your selves oft, and at the daies appointed, according to the
mysteries of number, put on clean clothes, and abstain from all
uncleanness, pollution, and lust; for the Gods will not hear
that man (as Porphyry saith) who hath not abstained many
dayes from venereous Acts; Be not thou coupled to a polluted
or menstruous woman, neither to her who hath the Hemorhoides [hemorrhoids],
touch not an unclean thing; nor a Carkass [carcass], whence
Porphyry saith, whosoever shall touch a dead man, may not
approach the Oracles, perhaps, because that by a certain affinity
of the funeral ill odour, the mind is corrupted and made unfit
to receive divine influences; Thou shalt wash, and anoynt [anoint],
and perfume thy self, and shalt offer sacrifices: for God accepteth
for a most sweet odour those things which are offered
to him by a man purified and well disposed, and together
with that perfume condescendeth to your prayer and oblation,
as the Psalmist singeth; Let my prayer, O Lord, be directed to
thee, as incense in thy sight; Moreover, the soul being the offspring
and Image of God himself, is delighted in these perfumes
and odours, receiving them by those nostrils, by the
which it self also entred into this corporeal man, and by the
which (as Job testifieth) the most lively spirits are sometimes
sent forth, which cannot be retained in mans heart,
boyling [boiling] either through choler, or labor; whence some think
that the faculty of smelling is the most lively and spiritual of
all the senses. Further, perfumes, sacrifice, and unction penetrate
all things, and open the gates of the Elements and of
the Heavens, that through them a man can see the secrets of
God, Heavenly things, and those things which are above
the Heavens, and also those which descend from the Heavens,
as Angels, and spirits of deep pits, and profound places, apparations
of desart [desert] places, and doth make them to come to you, to
appear visibly, and obey you; and they pacify all spirits, and
attract them as the Loadstone Iron, and joyn them with the
elements, and cause the spirits to assume bodies: for truly the
spiritual body is very much incrassated by them, and made
more gross: for it liveth by vapours, perfumes and the odours
of sacrifices: moreover whatsoever thou operatest, do it
with an earnest affection and hearty desire; that the goodness
of the Heavens and heavenly bodies may favour thee,
whose favour, that thou maiest more easily obtain, the
fitness of the place, time, profession, custome, diet,
habite, exercise and name also do wonderfully conduce: for
by these the power of nature is not only changed, but also
overcome, for a fortunate place conduceth much to favour:
neither without cause did the Lord speak to Abraham that he
should come into the land which he would shew him; and
Abraham arose and journeyed towards the south: in like
manner, Isaac went to Gerarath, where he sowed & gathered
an hundred fold, and waxed very rich: but what place is
congruous to each one, must he found out by his nativity,
which thing he that knoweth not, let him observe where his
spirits are especially recreated, where his senses are more lively,
where the health of his body and his strength is most
vigorous, where his businesses succeed best, where most favour
him, where his enemies are overthrown, let him know that
this region, this place is preordained by God and his Angels
for him; and is also well disposed, and prepared by the
Heavens. Therefore reverence this place, and change it
according to your time and business, but alwayes flie an
unfortunate place: fortunate names also make things
more fortunate: but unfortunate, unhappy; Hence the
Romans in lifting their souldiers [soldiers] were wary, least that the
first souldiers names should be in any measure unfortunate;
and for paying tributaries, and mustrings of their Armies and
Colonies, they did chuse Censours with good names. Moreover
they believed, that if unfortunate names were changed
into fortunate, that the fortune of things would also be
changed into better; So Epidamnus, least that sea men going
that way should suffer damage, they commanded to be called
Dyrachius; for the same cause they called Maleoton, least he
should cause some mischief, Beneventus; but they thought
good to call Lacus, Lucrinus, for the goodness of the name being
the most happy place of all: make election also of hours
and dayes for thy operations, for not without cause our Saviour
spake, Are there not twelve hours in the day, and so forth?
for the Astrologers teach that times can give a certain fortune
to our businesses; the Magicians likewise have observed, and to
conclude, all the ancient wise men consent in this, that it is of
very great concernment; that in what moment of time, and disposition
of the heavens, every thing, whether naturall or Artificiall
hath received its being in this world; for they have delivered,
that the first moment hath so great power, that all the
course of fortune dependeth thereon, and may be foretold
thereby, and in like manner, by the successes of the fortune
of every thing, they both firmly believed, and experience also
testifieth, that the beginning of any thing may thereby be
found out; even as Sulla the Astrologian foretold, that a most
certain destruction approached Caligula, who asked him advice
concerning his nature; Metheon the Astrologer foresaw
the calamity of the wars which happened afterward to the
Athenians, making an expedition against the Syracusans: to
the same about to sail to Sicilia, Meson the Astrologer foretold
a great tempest. Anaxagoras by the knowledge of the
times, forewarned on what dayes a great stone should fall
from the Sun; as afterward it happened at Aegos, a river of
Thracia; on the contrary, L. Tarnucius Firmianus by the acts
and fortune of Romulus, found both the time of his conception
and nativity; the same man found out also the nativity of the
City of Rome, by making the successes and fortunes of that
City: so Maternus reporteth, that the beginning and Creation
even of this world was found out by the events of things:
For that times can do very much in naturall things, may be
manifested by many examples; for there are trees, which after
the Solstice do invert their leaves, as the Poplar, Elm,
Olive, Linetree, whitewillow; and shelfishes, Crabs and
Oisters [oysters] do increase, the Moon increasing, and when the Moon
decreaseth, do grow lean; & the Seas in ebbing and flowing do
observe the motions and times of the Moon; and Euripus
in Euboea, doth it not seven times with wonderfull swiftness
ebbe and flow? and three dayes in every moneth, viz. the 7. 8.
and 9. day of the Moon it standeth still; and amongst the
Troglotides there is a lake, which thrice in a day is made
bitter and salt, and again sweet; moreover in the winter
time, when all things wither and dry, Penyroyall [pennyroyal] flourisheth:
on the same day, they say, that blown bladders do break, and
that the leaves of Sallows and Pomegranats are turned and
forced about; and its known to all, that which I have seen
both in France and Italy, and I know also the sowing thereof,
viz. that a nut-tree, which seemeth dry all the year, on the
Even of Saint Johns day doth produce both leaves, and
flowres [flowers], and ripe fruits: and this miracle doth wholly consist
in the observation of the time of its sowing: moreover that
times can yield some wonderfull power to artificiall things,
the Astrologers in their books of Elections and Images do
constantly affirm; and by this means, we read in Plutarch,
That there was an image amongst the Peleneans made with
such art, that what way soever it did look, it did strike all
things with terrour and very great perturbation, so that no man
durst through fear behold it; and we read in the life of Apollonius,
that the Magicians of Babylon had tied to the roof of
their house, four golden fowls, which they called the tongues
of the gods; and that they had power to reconcile the minds
of the multitude to the love and obedience of the King. In the
Iland [island] Chios there was the face of Diana placed on high, whose
countenance appeared sad to those which caine in, but to
those that went out, it appeared chearfull [cheerful]: In Troas, the sacrifices
which were left about the Image of Minerva did not putrifie;
In the temple of Venus at Paphos, it never rained in the
court: If any thing was taken forth from the Tomb of Antheus,
showers were powred down from heaven till that which
was digged up, was restored into its place: In the tomb of
King Bibria of Pontus, did arise a Laurell, from which if any
one did break a branch and carry it on shipboard, quarrells
would never cease untill it was thrown over. In the Iland [island]
Boristhenes, no bird did haunt the house of Achilles: at Rome,
neither flie [fly], nor dog did enter into the Palace of Hercules,
in the oxe market. In Olynthus of Thracia there was a place,
into the which if a Beetle had fallen, it could not get forth,
but writhing it self every way it died; I could bring even innumerable
examples, and far more wonderfull then these,
which Antiquity reporteth to have been done by the Art of
images, and by the observation of times: but least any one
should think them long since, obsolete, and repute them for
fables, I will bring more new things, and such as remain even
to this time in some places, and I will joyn to these some artificiall
wonders; for they say, that by the Art of images it
cometh to passe, that at Byzantine Serpents hurt not, and that
Jackdaws flie [fly] not over within the wals [walls]; that in Crete there
are no night Owls, that about Naples Grasshoppers are never
heard; that at Venice, no kind of flie [fly] doth enter the publike [public]
houses of Barbers, that in Toledo in the publike shambles, one
only flie is seen all the year long, of a notable whiteness: and
we in the foregoing book have declared already both the
fashions and times, by the observation of which, these things
and such like may be done; moreover you ought especially to
observe the vertue of speeches and words, for by these the soul
is spread forth into inferiour substances, into stones, metals,
plants, animals, and all naturall things, imprinting divers
figures and passions on them, inforcing all creatures, or leading
and drawing them by a certain affection: So Cato testifieth,
that weary Oxen are refreshed by words, and also that by
prayers and words, you may obtain of Tellus, that it produce
unusuall trees; trees also may by this means be entreated
to pass over to another place, and to grow in another ground:
Rapes grow the greater, if they be entreated when they are
sown, to be beneficiall to them, their family, and neighbours;
the Peacock also being commended, presently extends his
feathers: but on the contrary, it is found by experience that
the hearb [herb] Basill, being sown with cursings and railings, is
more flourishing; also a kind of Lobster doth cure burnings
and scaldings, if so be that in the mean time his name be not
named: further, they which use witchcraft, kill trees by
praising them, & thus do hurt sown Corn and children: moreover
they say that there is so great power in mans execrations,
that they chase and banish even wicked spirits: Eusebius
declareth that by this means Serapis amongst the Ægyptians
[Egyptians], did publish short sentences, by the which devils were expelled,
and he taught also, how devils having assumed the forms of
brute beasts, do ensnare men: To conclude, in all businesses,
put God before your eyes, for it is written in Deuteronomie [Deuteronomy],
When you shall seek the Lord your God, you shall find him.
Whence we read in Mark, That whatsoever ye shall desire
and pray for, believing that you shall receive it, it shal come to
pass for you; and in Matthew, If you shall have faith as a grain
of mustard seed, nothing shall be impossible for you; also the
fervent prayer of a righteous man prevaileth much, for Elias
(as James saith) was a man like unto us, subject unto passions,
and he prayed earnestly, that it might not rain upon the
earth, and it rained not in three yeers [years] and six moneths [months]; and
again he prayed, and the heaven gave rain, and the earth
brought forth its fruit: but take heed in your prayers, least
that you should desire some vain thing, or that which is against
the will of God; for God would have all things good: neither
shalt thou use the name of thy God in vain, for he shall
not go unpunished, who taketh his name for a vain thing: be
abstemious and give alms, for the Angel saith to Tobiah, prayer
is good with fasting and alms; and we read in the book of
Judith: Know ye, that the Lord will hear your prayers, if ye
shall persevere in fastings and prayers in his sight.
These are the things, which for an introduction into
Magick we have collected out of the tradition of the
ancients, and diversly compiled in this book, in short words,
yet sufficient for those who are intelligent; some of these
things are written in order, some without order, some things
are delivered by fragments, some things are even hid, and
left for the search of the intelligent, who more acutely contemplating
these things which are written, and diligently
searching, may obtain the compleat rudiments of the magicall
Art, and also infallible experiments: for we have delivered
this Art in such a manner, that it may not be hid from the
prudent and intelligent, and yet may not admit wicked and
incredulous men to the mysteries of these secrets, but leave
them destitute and astonished, in the shade of ignorance and
desperation: You therefore sons of wisdom and learning,
search diligently in this book, gathering together our dispersed
intentions, which in divers places we have propounded, and
what is hid in one place, we make manifest in another, that it
may appear to you wise men; for, for you only have we written,
whose mind is not corrupted, but regulated according to
the right order of living, who in chastity, and honesty, and in
sound faith fear and reverence God: whose hands are free
from sin and wickedness, whose manners are gentle, sober,
and modest, you only shall find out this knowledge which is
preserved for you, and the secrets which are hid by many
Enigmaes cannot be perceived but by a profound intellect,
which when you shall obtain, the whole science of the invincible
magicall discipline will insinuate it self into you: and
those vertues will appear to you, which in times past Hermes,
Zoroastes [Zoroaster], Apollonius, and the others, who wrought miracles,
obtained. But ye, envious, caluminators, sons of base ignorance,
and foolish lewdnest, come not nigh our writings, for
they are your enemies, and stand on a precipice, that ye may
erre and fall head-long into misery: if any therefore through his
incredulity or dulness of intellect, doth not obtain his desire,
let him not impute the fault of his igorance to me, or say that
I have erred, or purposely written falsly and lied, but let him
accuse himself, who understandeth not our writings; for they
are obscure, and covered with divers mysteries, by the which it
will easily happen, that many my erre and lose their sense;
therefore let no man be angry with me, if we have folded
up the truth of this science with many Enigmaes, and dispersed
it in divers places, for we have not hidden it from the wise,
but from the wicked and ungodly, and have delivered it in
such words which necessarily blind the foolish, and easily may
admit the wise to the understanding of them.
By those letters (most reverend Father!) which you sent me since the second of this month, I understand your candidness towards me, and great learning, and indeed the curious searching after these things which lye hid in darkness; I did presently rejoyce, and do bless my self that I have entred into acquaintance with such a friend, with whom I may improve my gifts; And now (this hand-writing being my witness) I reckon you amongst the cheifest [chiefest] of my friends. But oh, who are your leaders that you follow, daring to enter into the house of Dedalus, from whence is no return, and of most dreadfull Minois, and daring to go through the watches, and commit your self to the sisters of destiny? Who are your masters that you are conversant about such huge things, daring to attempt to make a wandring diety [deity], stable, perfidious, faithful; and the most fugatious of all the gods to be more constant then Adrastia; Take heed that you be not deceived by them that are deceived. Neither can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistible power of the Magical Art, of the prodigious Images of Astrologers, of the monstrous transmutations of Alchymists [alchemists], of that blessed stone, by which, Mydas [Midas] like, all metals that were touched are presently transmuted into Gold, or Silver, all which are found vain, fictitious, and false, as often as they are practised according to letter. Yet such things are delivered, and writ by great and grave Philosophers, and holy men, whose traditions, who dare say are false? Nay, it were impious to think that they were lyes [lies]. There is therefore another meaning then what is written in letters, and that is vailed with divers mysteries, and as yet clearly explained by none of the Masters, and which I believe no man can attain to by reading of books only, without a skilfull, and faithfull master, unless he be divinely illuminated, as very few are. Therefore it is a vanity for any man that searcheth into the secrets of nature, to give himself to bare reading. For they that thus do, are, being ensnared in the gins of the exterior spirits, to whom it is given to rule, made dangerous slaves, not knowing themselves, and go back into the footsteps of their flocks, seeking without themselves, what they have in themselves. And this is that which I would have you know, because in us is the operator of all wonderfull effects, who knows how to discern, and effect, and that without any sin or offence to God, whatsoever the monstrous Mathematicians, the prodigious Magicians, the envious Alchymists [alchemists], and bewitching Necromancers can do by spirits. In us I say is the operator of Miracles.
Not the bright stars of th' skie [sky], nor flames of Hell,
But th' spirit that these doth make, doth in us dwell.
But of these I shall discourse more fully, but in your presence
(for these things are not to be written, but to be infused by
a few sacred words, and with face to face), and that when I
shall haply see you. Now as concerning those books which
you desire of me, some of them were sometimes in my custody,
but now are not. But as for those books which you have of
mine which were made in my youth, being intituled, Of Occult
Philosophy, the two former of them were dificient in
many things, the third is wholy imperfect, and contains but a
certain Epitome of my writings. But I will (God willing)
set forth the whole work, being made entire, and revised, reserving
the key thereof for most intimate friends only, one
whereof you need not at all question but that I reckon you.
Farewell and prosper. From Lyons the XXIV. of September,
Annoq; Domini. M.D.XXVII.
By your courteous letters (most reverend Father!) I have
seen, as in a glass, your whole mind, which I heartily
embrace, and I would have you know that you shall he welcome to
me beyond expression, and that you are seated deeply in my affections,
and that I am such an one (I write this out of the
abundance of my heart) as am not wont upon any occasion
to forsake my friends. Wherefore that you may obtain the
desires, which are no less then mine, I will hasten to come to
you. When we shall come face to face, hear and speak
with one the other, I know our friendship will be indissoluble,
and endure for ever. But now concerning that Phylosophy [philosophy]
which you require to know, I would have you know, that
it is to know God himself, the worker of all things, and to pass
into him by a whole image of likeness (as by an essential contract,
and bond) whereby thou mayest be transformed, and
made as God, as the Lord spake concerning Moses, saying;
Behold, I have made thee the God of Pharaoh. This is that
true, high Occult Phylosophy [philosophy] of wonderfull works. The key
thereof is the intellect, for by how much higher things we
understand, with so much the sublimer vertues are we endowed,
and so much greater things do work, and that more easily,
and efficaciously. But our intellect being included in the
corruptible flesh, unless it shall exceed the way of the flesh,
and obtain a proper nature, cannot be united to these vertues
(for like to like) and is in searching into these occult secrets
of God, and nature, altogether efficacious; for it is no easy
thing for us to ascend to the heavens. For how shall he that
hath lost himself in mortal dust, and ashes, find God? How
shall he apprehend spiritual things that is swallowed up in
flesh and blood? Can man see God, and live? What fruit
shall a grain of corn bear if it be not first dead? For we must
dye [die], I say dye to the world, and to the flesh, and all senses,
and to the whole man animal, who would enter into these
closets of secrets, not because the body is separated from the
soul, but because the soul leaves the body: of which death
Paul wrote to the Collossians [Colossians]: Ye are dead, and your
life is hid with Christ: And elsswhere he speaks more clearly of himself.
I know a man, whether in the body, or out of the body I cannot
tell, God knows, caught up unto the third heaven, &c. I say by
this death, pretious [precious] in the sight of God, we must dye [die], which
happens to few, and perhaps not alwaies. For very few
whom God loves, and are vertuous [virtuous], are made so happy. And
first those that are born, not of flesh and blood, but of God.
Secondly those that are dignified to it by the blessing of nature,
and the heavens at their birth. The rest endeavour by
merits, and art, of which more fully when I see you. But this
I will advise you, that you be not deceived concerning me,
as if I at any time having received such divine things should
boast of them to you, or should arrogate any such thing to my
self, or could hope to have them granted to me, who hitherto
have been a souldier [soldier], consecrated with mans blood, having
been almost alwaies belonging to the Kings Court, bound to a
most dear wife by the bond of flesh, exposed to all the blast of
inconstant fortune, and being crossed in my flesh, in the
world, and worldly affairs, and therefore could not obtain
the sublime gifts of the immortal God. But I would be accounted
as a director, who waiting alwayes at the dores [doors], shews
to others which way they must go. But as for my love to you,
you are indeed a little deceived: I do not see how you are my
debtor, seeing I have bestowed nothing upon you, only I am
ready when occasion serves to bestow all things. So farewell
and prosper. From Lyons XIX Novemb. Anno Dom. M.
D.XXVII.
The Ancients were wont to brand notorious folly with this proverb, viz. To bring Owls to Athens: but it is not a part of less folly, but of most great impiety, to send divels [devils] to hell. You know what I call hell, viz. that School of wickednesses, which with much displeasure I have elsewhere in its colours notoriously shewed the Court to be. But there was never so just an occasion of writing and of indignation given as now, if it were lawfull to treat of the whole business as I should, yet I cannot contein but give you an argument of it. Now therefore hear a thing both foolish and impious: There was sent for out of Germany with no small charges a certain master of Spirits, that is a Necromancer, who possesseth a power over spirits, that as James and Jambres resisted Moses, so he should oppose Cæsar [Cesar]; for they were perswaded by the father of lies, that he could foretel [forwtell] all things to come, and disclose all secret counsels, and manifest even the thoughts; moreover that he was endowed with so great power, that he could bring back the Kings childien through the aire, even as we read that Habacuck with his pulse was carryed to the den of Lions, and that he could do as Elisha did being besieged in Dotham, shew mountains full of horsemen and fiery Chariots, and a very great Army; moreover that he could find out and fetch up the treasures of the earth, and compell what marriages and affections he pleased, to break them off, and cure all desperate diseases, by a Stygian medicine, as a confirmed Hectick, a radicated Dropsy, Leprosy in the bones; and
Who wisely can the Knotty gout soon cure,
And health even to the desperate procure.
See where their faith is plaeed, where their hope is reposed,
who endeavour to subject the Elements, Heaven, Fate, Nature,
Providence, God, and all things to the command of one
Magitian [magician]; and seek for the preservation of a kingdom from
Devils the enemies of publike [public] preservation; saying in their
heart with Ochozias, there is not a God in Israel, let us go and
consult Beelzebub the God of Achron, and as Saul speaking to
the witch, saith, the Philistins [Philistines] fight against me, & God hath deserted me, and will not hear me, therefore am I come to you.
What do they so much despair of God, that they have judged
it requisite to desire aid of the Divels [devils]? is not this according
to the word of Iude and Peter, to deny God and Iesus [Jesus]
Christ our Lord and Saviour who hath redeemed us, and to
bring upon themselves swift destruction? do they not treasure
up for themselves the fierce wrath of the Lord who will send it
upon them by evill spirits? are they not delivered over to a reprobate
sense, who desire the certainty of secret counsels from
the divel [Devil], the father of lies, and hope for victory elsewhere than
from the Lord of Hoasts [Hosts]? and further, this addeth boldness to
this abominable worker of Idolatry and Sacriledge [sacrilege], that the
Orthodox mother doth very much favour those things, and the
authority of her most Christian Son is accommodated, and
gifts bestowed out of the sacred pence; the Pillars of the
Church, Bishops and Cardinals, winking at, yea furthering
this abominable work; and the wicked Nobles applaude this
operation of Impiety, as the crowes the works of the Wolf.
What greater wickedness have Pharaoh, Balack, Saul, Ahab
with his Jezabel, Ochozias, Nabuchadnezar, Balthazar, Senacherib
and the other worshippers of Balaam, committed?
Pharaoh called forth his magitians [magicians] against Moses; they being
convicted in the third plague, confessed the finger of God:
but the King being obstinate through the ten plagues perished
in the red sea; Balack the Moabite sent forth Baalam the
Sorcerer that he should curse Israel, but God himself turned
the curse into a blessing; Balack is cursed; what did the answers
of Samuel or the witch profit Saul? was he not slain in the
mountain Gilboah? Ahab and Jezabel being wickedly marryed
together, did confide in the prophets of Baal, and according
to the word of the Lord, a lying spirit went forth into
the mouthes of all the prophets who promised prosperity
to Ahab going up against Ramoth Gilead, but Ahab fell, and
Jezabel was thrown down headlong, and the dogs did eat
her: Asa a King of Juda is reproved by the prophet of the
Lord, because that in his sickness he sought not the Lord, but
trusted to the skill of his physitian [physician]: have not they committed
a greater sin, who leave God the saviour, and the wholesome
vertues of nature, and seek for help of Satan? Ochozias did thus
in times past, & therefore heard from the prophet of the Lord,
Thou shalt not descend from thy bed on which thou art, but
shalt certainly dy [die]. Let the series of the other unrighteous
Kings be run over, and also the histories of the Gentiles. Zoroastes [Zoroaster], Diatharus, Croesus, Pompey, Pyrrhus, Crassus, Nero,
Iulian [Julian], what have they gayned by their Magitians [magicians] and Diviners,
who falsely fained [feigned] prosperity for them? were they not
all reduced to nothing, and did they not wickedly perish in
their sins? So are all these ungodly follyes wont to bring
destruction to the admirers thereof, to the which truly, they
who especially confide, are made the most unfortunate of all
men. I deny not but that there are natural sciences, Metaphysical
arts, Occult Ingenuities, which can, without offending
God, or injuring faith or religion, preserve Kingdomes,
dive into counsels [councils], overcome Enemies, deliver captives, encrease [increase]
wealth, obtain the good will of men, expell diseases,
conserve health, prolong life, and restore strength of youth:
There are moreover sacred religious intercessions, publike [public]
supplications, private prayers of good men: by the which we
may not only turn away the wrath of God, but also entreate
him to be gratious [gracious] unto us; besides if there be a certain art to
foretell, and work miracles, which the Ancients call Calomagia
or Theurgia, surely it is unknown unto these fooles and slaves
of the Divel [Devil], for to find out things to come, and to pronounce
truth concerning those things which hang over our heads, & are
occult, and from heaven portended unto men; and to effect
things which exceed the common course of nature, belongeth
only to a man of profound and perfect knowledge, and of
a most pure life and faith, and not to men most vain and unlearned.
But every Creature serveth those who are Innocent,
and learned in the law of God, for their faiths sake; and whatsoever
they shall ask they shall receive: so the Ravens fed Eliah,
and at his prayers the earth withheld her fruits, the Heaven denyed
rain, and showred down fire upon the wicked: So the Ravens
served Elisha, the Angels fought for him; rivers are passed
dry-foot; the Lions laying aside their fierceness, and not
regarding their hunger, fawn on Daniel, and the hot fiery furnace
burneth not the children. These are not works of
Necromancers and Sorcerers, nor of Devils, but of faithfull and
godly men; for not the Divels [devils], but the spirit of God doth
assist them: I confess there are some, (perhaps many) even
at this time, who are very wise, and of wonderfull knowledge,
vertue and power, and of a pure conversation, most prudent,
and also disposed by age and strength, that they can very
much profit the Commonwealth by their counsel and operations;
but your courtiers contemn these men, as those who are
very far from their purpose, who for wisdome have malice,
guile and deceit; for counsel deceit, and craft for knowledge;
guile, and perfidiousness for prudence. Superstition is in
the place of religion, and God is blasphemed in afflictions:
and what faith (as saith the Apostle) is perfected in weakness
is contemned: but they run to the invocations of evil spirits.
Every good man is mocked at by them, bold hypocrisie is
promoted, truth is accounted a crime; praise and rewards
are reserved for foolishness and wickedness. O fools, and
wicked, who by these arts would establish a kingdome, by
which formerly most potent Empires have fallen, and have
been utterly overthrown; Of whom it was truly spoken by
Jeremiah, our Crown is fallen, wo [woe] to us because we have
sinned: which I wish might not be so truly as fitly applyed
to you. For truly that verse, the numeral letters being gathered
together M.C.V.I. expresseth the year M.D.XXIV.
wherein according to the account your King was taken at
Papia: Did not ye see these things, and admire at them, which
before they were done you judged impossible? And as yet
you are proud, and obdurate in your affliction. You despise
the prophets, and the threatenings of God are as tales to you.
Behold it is at hand, and as yet you shall see, and feel the
great things of God upon the whole earth, and shall tremble
because the misery which you know not shall come upon you
suddenly; Whither then will ye fly? Stand with your inchanters,
and with the multitude of your Sorceries, if haply
they can profit you, or you can be made thereby stronger.
Will not that German Sorcerer that is sent for, save you, and
make lying, Prophets, and prevail against the wrath of the
Lord, and deliver you from evil? No, ye wicked, No, unless
the Lord shall build, and keep the Cities, and Kingdom, all
the keepers thereof labor and watch in vain. It is the work
of God alone, not of Devils, not of Magicians to suspend or
change the sentence of the Prophets. But if you will with
your whole heart turn unto his mercy, and will change your
wickedness, then you may be freed from evil, as was Nebucadnezar
[Nebuchadnezzae], who by the counsel of Daniel redeeming his sins by
almes, and his iniquities by taking pitty [pity] on the poor, avoided
the imminent wrath of God for a time, until in the
Court at Babylon he with a proud speech recalled it back to
himself again. Achab most impious, with his Iezebel
[Jezebel], to whom the Lord threatned death by Elias, was, because he
turned to God made again the word of the Lord to Eliah. Because
Achab feared my face I will not bring the evill in his daies. The
Ninevites, because by the Edict of the King and Princes they
repented at the preaching of Jonas, were totally freed from
the imminent punishment. Esaias brought this sentence to
Ezechias, that he should set his house in order, because he
should dy [die]; He praied [prayed] and wept, and was hesled, and fifteen
years added to his life, for thus the Lord spake to the same
man by the same Prophet, I have seen thy tears, and heard thy
prayers, behold I will add to thy daies fifteen years; moreover
I will deliver thee from the hand of the King of Assyria & this
City, and protect it; So much could the conversion and prayer
of this pious King do, who though he prayed for himself alone,
yet obtained not only for himself, but also for the City and
people; It is the Lord only who preserveth the King, and who
giveth wisdome to the Kings Son; they ought to fly to this
master, who seek salvation, and not to Magicians and Sorcerers:
put on righteousness and fear of the Lord, you who desire
prosperity: if the stability of a Kingdom be sought for;
it is written; the just shall inherit the Land, the just shall be
had in everlasting remembrance, he shall not be moved for
ever; if security be sought for; They that fear the Lord shall
not be afraid for evil tidings, but shall scorn all their enemies.
If honour, and wealth be sought for; In his house are glory,
and riches. If praise, and favour; The generation of the
righteous shall be blessed: If power; He shall be powerfull
on the earth, and his seed also. His strength shall be exalted in
glory: If marriage, and prosperity of wedlock; His wife
shall be as a vine flourishing on the house side, and his children
as olive branches. If health of body, and strength;
the Lord will not suffer his holy one to see corruption. Lastly,
blessed is the man in all things that fears the Lord, who
is unspotted in the way, who goes not into the counsell of the
wicked, who takes pitty [pity] on the poor, and needy. For in an
evil day the Lord shall deliver him, and shall not deliver
him into the hands of his enemies. All the wicked shall see,
and be vexed, and shall gnash their teeth, and pine away, their
desire shall perish. Let this suffice for admonition. For I will
not more curiously prosecute this matter, lest haply the evilness
of the subject should provoke me to write more then is
expedient. Farewel, from Paris, XIII of February, Anno M.D.
XXVIII. after the Romane account.
This appendix consists of excerpts from Agrippa's De incertitudine et vanitate Scientiarum, one of the great classics of sceptical literature. Only the chapters relating to subjects in De Occulta Philosophia are included. From a cursory comparison, this translation appears to be much more accurate than the English translation published in 1684 (The vanity of arts and sciences / by Henry Cornelius Agrippa, Knight ... London : Printed by R.E. for R.B. and are to be sold by C. Blount ..., 1684.)
This place doth require that we speak of Magick; for it is
so neer joyned to, and of affinity with Astrologie [astrology], in so
much that be that professeth Magick without Astrologie, doth
nothing, but altogether is in an errour. Suidas is of the
opinion that Magick had its name, and originall from the
Maguseans [Magi]. It is the common opinion, that it is a Persian
name, to which Porphyry, and Apuleius assent, and that in
that tongue it signifies a priest, wise man, or Philosopher.
Magick therefore comprehending all Philosophy, naturall, and
Mathematicall, joyns the powers of Religions to them. Hence
also they contain in them Goetia, and Theurgia, for which
cause many divide Magick into two parts, viz. Naturall, and
Ceremoniall.
It is thought that naturall Magic is nothing else but the
highest power of naturall Sciences, which therefore is called
the height of naturall Philosophy, and the most absolute
consummation thereof, and that which is the active part of
naturall Philosophy, which by the help of naturall vertues,
from a mutuall, and opportune application of them, brings
forth operations even to Admiration: which Magick
the Aethiopians, and Indians especially did use, where the
vertue of herbs, and stones, and other things looking towards
it was sufficient. It is said that Hierome made mention of it
to Paulinus, where he saith that Apollonius the Tyanean was
a Magician, or Philosopher, as also the Pythagorians; of this
kind were those wise men which came to worship Christ
with gifts when he was born, which the interpreters of the
Chaldeans [Chaldaeans] expound the Philosophers of the Chaldeans, such as
were Hiarchas amongst the Bragmanne [Brahmans], Tespion amongst the
Gymnosophists, Budda [Buddhists] amongst the Babylonians, Numa Pompilius
amongst the Romans, Zamolxides amongst the Thracians,
Abbaris amongst the Hyperboreans, Hermes amongst the
Ægyptians [Egyptians], Zoroastes [Zoroaster] the son
of Oromasus [Ohrmazd = Ahura Mazda] amongst the Persians.
For the Indians, Æthiopians [Ethiopians], Chaldeans [Chaldaeans],
and Persians chiefly did excell in this Magick. With which therefore (as
Plato relates in Alcibiades) the sons of the Persian Kings
were instructed, that they might learn to administer, and
distribute their image to the common wealth of the world,
and the common wealth to it: and Cicero saith in his books
of divination, that there was none amongst the Persians did
enjoy the Kingdom, but he that first had learned Magick.
Naturall Magick therefore is that which contemplates the
powers of all naturall and celestiall things, and searching curiously
into their Sympathy, doth produce occult powers in nature
into publique [public] view, so coupling inferior things as allurements
to the gifts of superiour things, that by their mutuall
application, that from thence arise wonderfull miracles,
not so much by art as by nature, to which art becomes
an assistant whilest it works these things. For Magicians, as the
most curious searchers of nature, making use of those things
which are prepared by nature, by applying active things to
passive, produce oftentimes effects before the time ordained
by nature, which the vulgar think are miracles, which indeed
are naturall works, the prevention of the time only coming
betwixt: as if any one should produce Roses in the moneth [month]
of March, and ripe Grapes, or sowed Beans, or make Parsly [parsley]
to grow into a perfect plant within few hours, nay, and cause
greater things, as clouds, rains, thunders, and animals of
divers kinds, and very many taansmutions of things, many
of which sort Roger Racon boasted that he did do by meer [mere] naturall
Magick. Of the works thereof wrote Zoroastes [Zoroaster], Hermes,
Eranthes King of Arabia, Zacharias the Babylonian, Joseph
the Hebrew, Bocus, Aaron, Zenotenus, Kiramides, Almadal,
Thetel, Alchindus, Abel, Ptolomy, Geber, Zahel, Nazabarub,
Thebith, Berith, Solomon, Astaphon, Hipparchus, Alcmeon,
Apollonius, Triphon, and many others, many of whose
works are yet entire, and many fragments are yet extant,
and have come into my hands. Some modern men have also
wrote of naturall Magick, but they but a few things, as
Albertus, Arnoldus de villa nova, Raimundus Lullie, Bacon,
and Apponus, [i.e. Peter de Abano] and the Author of the book to Alfonsus, set
forth under the name of Picatrix, who also together with
naturall Magick, mixeth much superstition, which indeed the
rest have done.
There are moreover other most witty emulators of nature
and most bold inquisitors, which promise they can
by the influences of the heavens, obtained without naturall
vertues, but only by Mathematicall learming, produce works
like to those of nature, as walking, or talking bodies, which
have not animall vertues: such was the wooden dove of
Archita, which did flie [fly], and the statue of Mercury which did
speak; and the brazen head made by Albertus Magnus, which
they say did speak. Boetius a man of a great wit and much
learning, excelled in these things, to whom Cassiodorus writing
concerning such like things, saith, to thee it is appointed to
know hard things, and shew miracles: by the ingenuity of
thy art metals speak, Diomedes in brass trumpets, the brazen
Serpent hisseth, birds are feigned, and those which know no
proper sound, are heard sending forth sweet melody, we
relate small things of him, who hath power to imitate the
heavens; concerning these arts I think that is spoken which we
read in Plato in the eleventh book of Laws. There is an art
given to mortall men, by which they should generate certain
latter things, not partaking of truth or divinity, but should
deduce certain representations of affinity with them: and
thus far have Magicians gone, being men most bold to do
all things, especially that old strong Serpent, the promiser of all
Sciences favoring them, that they like apes endeavour to
emulate God, and nature.
There is moreover a kind of naturall Magick, which they call bewitching, medicinary, which is done by cups, love-potions, and divers medicaments of Sorcerers: Of which sort Democritus is said to make some, whereby good, happy, and fortunate sons may be begotten: and another whereby we may rightly understand the voyces [voices] of birds, as Philostratus and Porphyrie [Porphyry] relate of Apollonius. Virgil also speaking of certain Pontick herbs, saith,
I many times, with these have Moeris spide [spied],
Chang'd to a wolf, and in the woods to bide:
From sepulchres would souls departed charm,
And corn bear standing fom anothers farm.
And Pliny relates that a certain man, Demarchus Parrhasitus,
in a sacrifice which the Arcades made by a humane sacrifice
to Jupiter Lyceus, tasted of the entrals [entrails] of a boy that was
sacrificed, and turned himself into a wolfe, by reason of which
changing of men into a wolf [werewolf, lycanthropy],
Austin [Augustine] thinks that the name
was put upon Pan Lyceus, and Jupiter Lyceus. The same
Austin relates, that whilest he was in Italy, there were certain
women Magicians like Circe, who by giving cheese to
travellers turned them into cattle; and when they had carried
what burdens they pleased, restored them into men again; and
that the same happened to a certain Father called Prestantine.
But least any one should think these things to be but foolish
toyes, and things impossible, let him call to mind what
Scripture mentions concerning Nebuchadnezar [Nebuchadnezzar] the King,
how he was turned into an ox, and lived seven yeers with hay,
and at length returned through the mercy of God into a man
again, whose body after his death, his son Evilmerodac gave
as a prey to the Vulters [vultures], least he should again rise from the
dead, who returned from a beast into a man: and more of this
kind doth Exodus relate of the Magicians of Pharaoh. But
Solomon speaks of the same, whether Magicians, or Sorcerers,
when he saith, Thou hast terrified them O God! because they
have done horrible deeds by inchantments [enchantments]. Moreover, this I
would have you know, that these Magicians do not search into
naturall things only, but also those things which do accompany
nature, and after a manner put it off, as motions, numbers,
figures, sounds, voyces [voices], concents, lights, affections of
the mind, & words. So the Psylli, and Marsi called together serpents,
and others by other things depressing them, put them
to flight. So Orpheus repressed the tempest of the Argonaute
with a hymn; and Homer relates of Ulysses that his blood
was restrained with words. And in the law of the twelve tables
punishment was ordained for them who enchanted the
corn: that without all doubt the Magicians did produce
wonderfull effects by words only, affections, and such like, not
upon themselves, but also upon extraneous things; all which
things are thought to put forth their innate vertue upon
other things, draw them to them, or expell them from
them, or any otherwise affecting of them, no otherwise
then the Loadstone draws Iron, or Jeat Chaff, or a Diamond
or Garlick bind them, so that by this graduall, and concatenated
Sympathy of things, not only naturall, and celestiall
gifts, but also intellectuall, and divine may, as Iamblicus [Iamblichus], Proclus,
and Synesius confirm by the opinion of Magicians, be
received from above, which Proclus in his book of sacrifice,
and Magick confesseth, viz: That by the consent of these kinds
of things, the Magicians were wont to call up the dieties [deities]
themselves. To such a height of madness some of them are
grown, that from divers constellations of the Stars, through
intervals of times, and a certain rule of proportions being
observed, think that an image of the gods can with a beck
receive the spirit of life, and intellect, and so give an answer
to them that ask counsell of it, and reveal the secrets of occult
truth. Hence it is manifest that this naturall Magick is sometimes
inclining to Goetia, and Theurgia, entangled in the
wyles and errours of evill Spirits.
Now the parts of Ceremonial Magick are Goetia and Theurgia, Goetia is unfortunate, by the commerces of unclean spirits made up of the rites of wicked curiosities, unlawfull charms, and deprecations, and is abandoned and execrated by all laws. Of this kinde are those which we now adayes call Necromancers, and Witches.
A people envy'd by the Gods, have skill,
Begot by th' evill one, even at their will
The heavens for to blemish, and the things
Which are in heaven, and on earth to bring
Out of order, and the poles for to force,
And of the rivers for to turn the course,
The mountains level, and the skie to drive
Under the earth -----
These therefore are they which call upon the souls of the
dead, and those which the Ancients called Epodi, who enchant
boys, and bring them out into the speech of the Oracle, and
which carry about them familiar spirits, as we read of Socrates
and such, as it is said, they fed in glasses, by which they feign
themselves to prophesy. And all these proceed two waies.
For some endeavour to call and compell evill spirits, adjuring
by a certain power, especially of divine names, for seeing every
creature fears, and reverenceth the name of him who
made it, no marvel, if Goetians, Infidels, Pagans, Jews, Saracens,
and men of every prophane sect and society do bind Divels [devils]
by invocating the divine name. Now there are some
that are most impiously wicked indeed, that submit themselves
to Divels [devils], sacrifice to, and adore them, and thereby become
guilty of Idolatry, and the basest abasement: to which crimes
if the former are not obnoxious, yet they expose themselves
to manifest dangers. For even compelled divels [devils] alwaies deceive
us whithersoever we go. Now from the sect of the
Goetians have proceeded all those books of darkness,
which Vulpianus the Lawyer calls books disallowed to be read,
and forthwith appointed them to be destroyed, of which sort
the first is Zabulus reported to invent, who was given to unlawfull
arts, then Barnabas a certain Cyprian; and now in these
dayes there are carryed about books with feigned titles,
under the names of Adam, Abel, Enoch, Abraham, Solomon,
also Paul, Honorius, Cyprianus, Albertus, Thomas, Hierome,
and of a certain man of Yorke, whose toies [toys] Alphonsus King of
Castile, Robert an English man, Bacon, and Apponus [i.e. Peter de Abano], and
many other men of a deplored wit have foolishly followed.
Moreover they have not made men only and Saints, and Patriarkes [Patriarchs],
and the angels of God, the authors of such execrable
opinions, but they boast also that those books were dilivered
by Raziel, and Raphael the Angels of Adam and Tobias;
Which books openly betray themselves to him that looks narrowly [i.e. closely]
into them, to be a rule, rite, and custome of their precepts,
and a kind of words, and characters, an order of extruction,
an empty phrase, and to contain nothing but meer
toyes, and impostures, and to be made in latter times by men
ignorant of all ancient Magick, and forlorn artists of pernitious [pernicious]
art, of prophane observations mixed with the ceremonies
of our religion, with many unknown names, and seals
intermixed, that thereby they may terrifie and astonish the
simple, and ignorant. Moreover it doth not yet appear that
these arts are fables: for unless there were such indeed, and
by them many wonderfull and hurtfull things done, there
would not be such strict divine, and humane lawes made
concerning them, for the utter exterminating of them.
And why do the Goetians use those evill spirits only, but because
good Angels will hardly appear, expecting the command
of God, and come not but to men pure in heart, and
holy in life: but the evill are easily called up, favouring
him that is false, and counterfeiting holiness are alwaies ready
to deceive with their craft, that they may be worshipped, and
adored: and because women are rnost desirous of secrets, and
less cautious, and prone to superstition, they are the more easily
deceived, and therefore give up themselves the more readily to
them, and do great prodigies. The poets sing of Circe, Medea,
and others of this sort; Cicero, Pliny, Seneca, Austin, and many
others as well Philosophers as Catholike [Catholic] Doctors, and Historians,
also the Scriptures, testifie the like. For in the books of
the Kings we read, that a woman who lived at Endor,
called up the soul of Samuel the Prophet, although many interpret
it not to be the soul of the Prophet, but an evil spirit,
which took upon him his shape. Yet the Hebrew masters say
that Austin to Simplicianus doth not deny but it might be the
true spirit of Samuel, which might easily be called up fom its
body before a compleat year after his departure, as also the
Goetians teach. Also Magician Necromancers suppose that
might be done by certain natural powers and bonds, as we
have said in our books of Occult Philosophy. Therefore the
ancient Fathers, skilfull of spiritual things, did not without
cause ordain that the bodies of the dead should he buried in
a holy place, and be accompanied with lights, and sprinkled
with holy water, and be perfumed with fiankincense, and
incense, and be expiated by prayers as long as they continued
above ground. For as the Masters of the Hebrews say, All our
body and carnal Animal, and whatsoever in us depends upon
the matter of the flesh, being ill disposed, is left for meat to the
Serpent, and as they called it, to Azazel, who is the Lord of
the flesh and blood, and the Prince of this world, and is
called in Leviticus the Prince of deserts, to whom it is said in
Genesis, Thou shalt eat dust all the daies of thy life. And in
Isaiah, Dust thy bread, i.e. our body created of the dust of
the earth, so long as it shall not be sanctified, and turned into
better, that it be no longer an effect of the serpent, but
of God, viz. a spiritual made of carnal, according to the word
of Paul, saying, that which is sowed a carnal, shall arise a spiritual;
and els where, All indeed shall rise up, but shall not
be changed, because many shall remain forever as meat of the
Serpent. This filthy and horrid matter of the flesh and meat
of the Serpent we therefore cast off by death, changing it for
a better and spirituall, which shall be in the resurrection of
the dead; and is already done in those, who have tasted of
the first fruits of the resurrection, and many have already attained
to, by the vertue of the divine spirit, in this life, as
Enoch, Eliah and Moses, whose bodies were changed into
a spirituall nature, and have not seen corrupted; neither are
their carkasses [carcasses] left to the power of the Serpent. And this
was that dispute of the devill with Michael the Archangel,
concerning the body of Moses, of which Jude makes mention
in his Epistle. But of Goetia, and Necromancy let this suffice.
Now many think that Theurgia is not unlawfull, as if this
be governed by good Angels, and a divine diety [deity], when as
yet oftentimes it is under the names of God, and the fallacies
of evil Angels obstringed by the wicked fallacies of the devils.
For we do procure, and attract not by naturall powers
only, but also by certaln rites, and ceremonies, celestials,
and by them divine vertues to our selves; Of which together
with many rules the ancient Magicians did treat in many
volumes. But the greatest part of all ceremonies consists in
observing cleanness, and purity, first of the mind, then of
the body, and of those things which are about the body, as
in the skin, in garments, in habitations, in vessels, utensils,
oblations, sacrifices, the purity of which disposeth to the acquaintance
with and beholding of divine things, and is very
much required in sacred things, according to the word of
Isaiah, Be ye washed, and made clean, and take away the
evil of your thoughts. Now impurity, because it oftentimes
infects the air, and man, disturbes that most pure influence of
Celestiall and divine things, and chaseth away the pure spirits
of God. But sometimes impure spirits, and deceiving powers,
that they be worshipped, and adored for gods, require also
this purity. Therefore here is great need of caution, as we
have lately discoursed at large in our books of Occult Philosophy.
But of this Theurgia, or Magick of divine things
Porphyrie [Porphyry] disputing at large, at length concludes that by
Theurgicall consecrations the soul of man may be fitted to
receive spirits, and Angels, and to see God; but he altogether
denies that we can by this art return to God. Of his
School therefore is the Art Almadel, the Notary art, the
Pauline Art, the art of Revelations, and many such like
superstitions, which are so much the more pernicious, by how
much they seem the more divine to the ignorant.
Here the words of Pliny come into my mind, who saith
the faction of Magick depends upon Moses and Lutopea,
being Jews; which words put me in mind of the Cabalie of
the Jews, which the Hebrews are of opinion was delivered
to Moses by God himself on mount Sinai, and then by degrees
of succession without the monuments of letters was untill
the times of Esdra delivered to others by word of mouth
only: as the Pythagorian opinions were formerly delivered by
Archippus, and Lysiaus, who had Schools at Thebes in Greece,
in which the Scholers [scholars] keeping the precepts of their masters
in their memorie [memory], did use their wit, and memorie instead of
books: So certain Jews despising literature, placed this in
memorie, and observations, and vocall traditions, whence
Cabalie was by the Hebrews called as it were the reception
of any thing from another only by hearing. That art (as it
is reported) is very ancient, but the name was known but of
late times amongst Christians: They deliver a double science
therefore, the one of Bresith, which they call Cosmologie,
viz: explaining the powers of things created, naturall, and
Celestiall, and expounding the secrets of the Law and Bible by
Philosophicall reasons: which truly upon this account differs
nothing at all from naturall Magick, in which we believe K. Solomon
excelled. For it is read in the sacred Histories of the Hebrews,
that he was skilled in all things, even from the Cedar of
Lebanon, to the Hyssop that grows upon the wal [wall]: also in cattle,
birds, creeping things, and fishes; all which shew that he knew
the Magicall vertues of nature. Moses the Ægyptian [Egyptian], amongst
the later writers followed after this in his exposition upon the
Pentacles; also many more Talmudists. They call the other
Science thereof of Mercara, which is concerning the more sublime
contemplations of divine & Angelick vertues, & of sacred
names, and seals, being a certain Symbolical divinity, in which
letters, numbers, figures, things, & names, and tops of elements,
and lines, points, and accents, are all significative of most profound
things, & great secrets. This again they divide into Arithmancy, viz.
that which is called Notariacon, treating of Angelical
vertues, names, & seals, also of the conditions of spirits, and
souls; and into Theomancy, which searcheth into the mysteries of
divine majesty, as the emanations thereof, & sacred names, and
Pentacles, which he that knows may excell with wonderful vertues;
as that when he pleaseth, he may fore-know all future
things, & command whole nature, have power over devils, and
Angels, and do miracles. By this they suppose, that Moses did
shew so many signs, and turned the rod into a Serpent, and the
waters into blood, and that he sent Frogs, Flies, Lice, Locusts,
Caterpillars, fire with hail, botches and boyls [boils] on the Egyptians;
and slew every first born of man and beast; and that he opened
the Seas, and carryed his thorow, and brought forth fountains
out of the rock, and quails from Heaven, that he sent before
his, clouds and lightnings by day, a pillar of fire by night,
and called down from Heaven the voice of the living God to
the people, and did strike the haughty with fire, and those
that murmured with the Leprosie; and on the ill deserving
brought suddain destruction; the earth gaping and swallowing
them up; further he fed the people with heavenly food;
pacified Serpents, cured the envenomed, preserved the numerous
multitude from infirmity, & their garments from wearing
out, & made them victors over their enemies. To conclude,
by this art of miracles Joshua commanded the Sun to stand
still, Eliah called down fire from Heaven upon his enemies,
restored a dead childe to life; Daniel stopt the mouths of the
Lyons [lions]; The three children sang songs in the fiery Oven;
moreover by this art the incredulous Jews affirm, that even
Christ did do so many miracles; Solomon also very well
knew this art, and delivered charms against devils, and their
bonds, and the manner of conjurations, and against diseases, as
Joseph reporteth, but as I doubt not but that God revealed
to Moses many secrets, contained under the bark of the words
of the Law, which were not to be revealed to the prophane
vulgar. So I acknowledge that this Cabalisticall art, which
the Hebrews brag of, and I sometimes diligently and laboriously
sought after, is nothing else then a meer rhapsody of
superstition, and a certain Theurgicall Magick: but if it proceeded
from God (as the Jews boast) and conduceth to the
perfection of life, health of men, to the worship of God, and
to the truth of understanding; truly that spirit of truth, which
hath left this Synagogue, and come to teach us all truth, would
not have concealed it from his Church even untill these last
times, which indeed knoweth all things that are of God, whose
benediction, baptism, and other mysteries of salvation are revealed
and perfected in every tongue, for every tongue hath
the same equall power, if so be that there be the same equall
piety, neither is there any name, either in heaven or earth, by
the which we must be saved, and by which we work miracles,
besides this one name Jesus, in which all things are recapitulated
and contained. Hence it is, that the Jews, who are
most skilful in using the names of God, can operate little or
nothing after Christ, as their ancient fathers did; but that we
by experience find, and see, that by the revolution of this
art (as they call them) oftentimes wonderful sentences, full
of great mysteries, are wrested from the holy Scriptures, this is
nothing else then a certain playing upon Allegories, which
idle men busymg themselves with all the points, letters, and
numbers, which this tongue and the custome of writing do
easily suffer, do fain and disguise at their pleasures; which although
sometimes they hold forth great mysteries, yet they
can neither prove nor evince any thing; but we may (according
to the words of Gregory) with the same facility contemn
them, as they are affirmed. Rabanus the Monk, by the
same artifice hath feigned many things, but in Latin Characters
and verses, with certain pictures inserted, which being read
any way by the delineations of the superficies and pictures, do
declare some sacred mysterie [mystery], representing the histories of
the things painted; which also may without doubt be wrested
from prophane writings, as every one may know, who hath
read the Cantones of Valena Proba, composed out of the
verses of Virgil, concerning Christ; All things of this kind
are the speculations of idle brains, but what belongeth to the
working of miracles, there is none of you, I suppose, of so foolish
an understanding, who believeth that they have any art or
science of them; therefore this Cabala of the Jews is nothing
else then a most pernicious superstition, by the which they gather
at their pleasure, divide, transfer words, names and letters,
scatteringly put in the holy Scriptures, and by making
one thing out of another, they dissolve the connections of
the truth, the speeches, inductions and parables, and here and
there construing them by their own fictions, would bring
the words of God to their follies, defaming the Scriptures,
and saying that their fictions have foundation on them. They
calumniate the Law of God, and by the supputations of
words, syllables, letters, numbers impudently extorted, they
assay to bring violent and blasphemous proofs for their unbelief.
Besides, they being puft up by these trifles, do boast that
they finde and search out the unspeakable mysteries of God,
and secrets, which are ahove the Scriptures, by the which also
they irnpudently affirm, and without blushing, that they
can even prophecy, and do miracles and wonders; but it happeneth
to them, as to Aesops Dog, who leaving his bread, and
gaping after the shadow, lost his food; so this perfidious and
stiff necked people, being always busied in the shadows of
the Scriptures, and about their own vanities, and doing violence
by their artificiall, but superstitious Cabala, do loose
the bread of eternall life, and being fed with vain words, do
destroy the word of truth; from this Judaicall ferment of
Cabalisticall superstition proceeded (as I suppose) the Ophitane,
Gnostican, and Valentinian Hereticks, who together with their disciples,
feigned a certain Greek Cabala, perverting all the mysteries of
the Christian faith, and by their heretical corruption wresting
them to the Greek letters and numbers,
by the which they constituted a body of truth (as they call it)
and taught, that without these mysteries of letters & numbers
the truth could not be found in the Gospel, because that the
writings thereof are various, and sometimes repugnant to
themselves, and full of parables; that they who see, might not
see, and that they who hear, might not hear, and that they
who understand, might not understand, and that they are
propounded to the blind and erroneous, according to the capacity
of their blindness and error; But that the sincere truth
lying hid under these things, is committed to the perfect only,
not by writings, but by word of mouth, and that this is that Alphabetary
and Arithmatical Theology which Christ in private
manifested to his Apostles; and which Paul speaketh to
the perfect only; for seeing that these are the highest mysteries,
therefore they are not written, nor ought so to be, but to
be kept in secret amongst wise men; but no man is a wise man
amongst them, who knoweth not to refrain the greatest monsters
of Heresie.
But let us return to that Magick, part of which is an art of jugglings (i.e.) delusions, which are made according to appearance only, by which Magicians shew phantasmes, and play many miracles by circulatory frauds, and cause dreams, which they do not so much by Geotick inchantments, and imprecations, and deceits of devils, as by certain vapors, perfumes, lights, love-medicines, collyries, alligations, and suspensions, also by rings, images, glasses, and such like drugs, and instruments of Magicall art, and a naturall and Celestiall power. Also many things are done daily by sleight [slight] of hand, of which sort we see some are done daily by stage players, and sporters which we call Chirosophers (i.e.) skilful in sleight of hand. There are extant concerning this art, books of the Legerdemain of Hermes, and some others. We read also of a certain man called Paseton, a most notable juglar [juggler], that was wont to shew a banquet to guests, and when he pleased, to make it vanish away again, all rising with hunger, and thirst, being deluded. We read that Numa Pompilius did use these kinds of jugglings, and also that most learned Pythagoras did sometimes do this toy, that what things he pleased, he would write in a glass, which being set against the full Moon, he would shew to any one that stood behind it, those things represented in the Globe of the Moon; Hither belongs whatooever Poets sing of the transmutations of men, which also is delivered by Historians, and by some Christian Divines, and also is recorded in the Scripture. So men may appear like Asses, or horses, or other Animals with fascinated eyes, or a troubled medium, and that by a naturall art. Sometimes these are done by good and evil spirits, or by God himself at the request of some good men, as in the Scripture we read of Elisha the Prophet beset by an Army of the King fortifying Dotham. But to pure eyes, and such as be opened by God, those cannot deceive; so that woman which was judged to be a kind of cattle, did seem to Hilario to be not any such thing, but a woman. These things therefore which are done according to appearance only, are called jugglers.
But those things which are done by the Art of transmuting,
or translating, as of Nebuchadnezar, or of Corn carryed to
another field, we have spoke of before; but of this art of
juggling, thus saith Iamblicus, These things which are supposed
to be juggled or bewitched, besides imagination, have
no truth of action or essence. The end of these is but to
hold forth things to the imagination according to appearance,
of which there presently remains no footsteps or signs.
Now by what hath been said, it is manifest that Magick is
nothing else but a collection of Idolatry, Astrology, and superstitious
medicines; And now there is by Magicians raised a great
company of hereticks in the Church, who as Jannes and
Jambres resisted Moses, do in the like manner resist the Apostolicall
truth. The chief of these was Simon the Samaritan, on
whom by reason of this art was bestowed at Rome in Claudius
Caesars time, a Statue, with this Inscription, To Simon
the holy God. Of his blasphemies Clemens Eusebius, and Irenaeus
make mention. From this Simon, as from a Seminary of all Heresies
proceeded by successions the monstrous Ophites, the filthy
Gnosticks, the impious Valentinians, Cerdonians, Marcionists,
Montanians, and many other Hereticks, lying against God
for gain and vain glory, doing no good to men, but deceiving
them, and drawing them into destruction and error, to
whom they that give credit shall be confounded in the judgement
of God. But of Magick I wrote whilest I was very
yong [young] three large books, which I called Of Occult Philosophy,
in which what was then through the curiosity of my youth
erroneous, I now being more advised, am willing to have retracted,
by this recantation; I formerly spent much time and
costs in these vanities. At last I grew so wise as to be able to
disswade others from this destruction; For whosoever do not
in the truth, nor in the power of God, but in the deceits of
divels [devils], according to the operation of wicked spirits presume
to divine and prophesy, and practising through Magicall vanities,
exorcismss, incantions and other demoniacall works
and deceits of Idolatry, boasting of delusions, and phantasmes
presently ceasing, brag that they can do miracles, I say all these
shall with Jannes, and Jambres, and Simon Magus, be
destinated to the torments of eternall Fire.
Anno M.D.XXXIII. In the Moneth of Iuly.
Title: Three books of occult philosophy [microform] / written by Henry Cornelius Agrippa of Nettesheim ... ; translated out of the Latin into the English tongue by J.F. Library: MNCAT U of M Twin Cities Authors: Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Uniform Title: De occulta philosophia. English Published: London : Printed by R.W. for Gregory Moule ..., 1651. Description: [28], 583, [12] p. : ill., port. Series: Early English books, 1641-1700 ; Subjects: Occultism. -- mn Contributors: French, John, 1616-1657. Notes: The translator is probably John French. Cf. DNB. First edition in English. Cf. Duveen, D.I. Bibliotheca alchemica et chemica. London, 1949, p. 7. Errata: p. [24].
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