Arbatel of Magic Translated into English by Robert turner, London 1655. To the unprejudiced Reader. As the fall of man made himselfe and all other creatures subject to vanity; so, by reason thereof, the most noble and excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time brought unto Corruption. May 26, 2012 Arbatel of Magick by Robert Turner. Publication date 1999-08 Topics Magic, Magick, Occult Collection opensource Language English Title (alternate script). PDF download. Download 1 file. SINGLE PAGE PROCESSED JP2 ZIP download. Download 1 file. Dec 05, 2014 The Arbatel de magia veterum ( Arbatel: Of the Magic of the Ancients ) is a Renaissance-period grimoire – a textbook of magic – and one of the most influential works of its kind.Unlike some other occult manuscripts that contain dark magic and malicious spells, the Arbatel contains spiritual advice and guidance on how to live an honest and honorable life. Ebenezer Sibly and Frederick Hockley incorporated a number of elements from Robert Turner's translation of the Arbatel into their own magical works, including The Clavic or Key to the Magic of Solomon and The Complete Book of Magic Science, the latter of which was one of many later sources for the Grimoire of Turiel. Arbatel of Magick by Robert Turner. Publication date 1999-08 Topics Magic, Magick, Occult Collection opensource Language. PDF download. Download 1 file.
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The Arbatel De Magia veterum (English: Arbatel: Of the Magic of the Ancients) was a Latin grimoire of renaissance ceremonial magic published in 1575 in Switzerland. It mainly focuses on the relationship between humanity, celestial hierarchies, and the positive relationship between the two. A. E. Waite writes that the book is devoid of black magic and without any connection to the Greater or Lesser Keys of Solomon. Unlike other grimoires, the Arbatel exhorts the magus to remain active in their community (instead of isolating themselves), favoring kindness, charity, and honesty over remote and obscure rituals.
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As the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the most noble arid excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time brought unto Corruption. For Magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which Art (saith Mirandula) Pauci intelligunt, multi reprehendunt, & sicut canes ignotos semper allatrant: Few understood, many reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. Many men there are, that abhor the very name and word Magus, because of Simon Magus, who being not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title. But Magicke and Witchcraft are far differing Sciences; whereof Pliny being ignorant, scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent to him by Tyridates king of Armenia, who held that kingdom by him, found the Art after long study and labour altogether ridiculous. Now Witchcraft and Sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy Scriptures, afford us sundry examples.
But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as Plato affirmeth, the Art of Magick is the art of worshipping God: and the Persians call their gods _____, hence Apollonius saith, that Magus is either [illegible Greek] or [illegible Greek], that is, that Magus is a name sometime of him that is a god by nature, & sometimes of him that is in the service of God: in which latter sense it is taken in Matt., 2.1,2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine Magick; and these the Latins did entitle sapientes, or wise men: for the feare and worship of God, is the beginning of knowledge.
These wise men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests; the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by the name of Caldeans; & by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestateprosequitur, & angelos ministros Dei, sed veri ejus venera-tioni novit assistere; idem damonasprodit terrenos, Vagos, humanitatis inimicos; Sosthenes ascribeth the due Majesty to the true God, & acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind.
So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences; but under the name Magick, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and such Arts which are effected by combination with the devil, and whereof he is a party.
These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the Art of Magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay, or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of Magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it.
A second kind of Magick is Astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood.
Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui Contemplatione Creaturarum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetic and Astronomy; who before Abraham’s coming unto them, knew none of these Sciences.
Abraham sanctitate & sapientia omnium prastantissimus, primum Caldaos, deinde Phoenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and Divine knowledge.
But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as Plato affirmeth, the Art of Magick is the art of worshipping God: and the Persians call their gods _____, hence Apollonius saith, that Magus is either [illegible Greek] or [illegible Greek], that is, that Magus is a name sometime of him that is a god by nature, & sometimes of him that is in the service of God: in which latter sense it is taken in Matt., 2.1,2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine Magick; and these the Latins did entitle sapientes, or wise men: for the feare and worship of God, is the beginning of knowledge.
These wise men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests; the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by the name of Caldeans; & by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestateprosequitur, & angelos ministros Dei, sed veri ejus venera-tioni novit assistere; idem damonasprodit terrenos, Vagos, humanitatis inimicos; Sosthenes ascribeth the due Majesty to the true God, & acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind.
So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences; but under the name Magick, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and such Arts which are effected by combination with the devil, and whereof he is a party.
These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the Art of Magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devil prepared; and at other times to make pictures of wax, clay, or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which have made odious the very name of Magick, having chiefly sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it.
A second kind of Magick is Astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood.
Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui Contemplatione Creaturarum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetic and Astronomy; who before Abraham’s coming unto them, knew none of these Sciences.
Abraham sanctitate & sapientia omnium prastantissimus, primum Caldaos, deinde Phoenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and Divine knowledge.
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The Arbatel De Magia Veterum (English: Arbatel: On the Magic of the Ancients) was a Latingrimoire of Renaissance ceremonial magic published in 1575 in Switzerland.[1][2]
Title[edit]
Waite assumes that the title is from the Hebrew: ארבעתאל (or Arbotal) as the name of an angel the author would have claimed to have learned magic from.[3]
Adolf Jacoby believed the name to be a reference to the Tetragrammaton, via the Hebrew ARBOThIM (fourfold) and AL (or God).[1]
Peterson, mentioning the above possibilities, also suggests that the title might be the author's pseudonym.[2]
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Origin[edit]
The Arbatel is noted for being straightforward in its writing, positive in its contents, and unusually honest regarding its origins. While a number of occult works claim to be from earlier periods and other regions than where they were actually published, textual evidence demonstrates that the book must have been written between 1536 and 1583, which encompasses the claimed date of 1575. The final editing of the book was likely carried out by Theodor Zwinger, and was almost definitely published by Pietro Perna, leaving little doubt to the book's claimed Swiss origin. The author remains unknown, but Peterson believes one Jacques Gohory (1520–1576) to be the most likely possibility. Gohory, like Zwinger and Perna, was a Paracelsian.[2]
Some German manuscripts produced shortly after its publication attribute the work to Paracelsus, though without evidence.[4]
Nature[edit]
The Arbatel mainly focuses on the relationship between humanity, celestial hierarchies, and the positive relationship between the two. The Olympian spirits featured in it are entirely original.[4]
A. E. Waite, quite clear of the Christian nature of the work (if dissatisfied with its ideas of practical magic), writes that the book is devoid of black magic and without any connection to the Greater or Lesser Keys of Solomon.[3] Unlike other grimoires, the Arbatel exhorts the magus to remain active in their community (instead of isolating themselves), favoring kindness, charity, and honesty over remote and obscure rituals.[2]
The Bible is the source most often quoted and referred to throughout the work (indeed, the author appears to have almost memorized large portions of it, resulting in paraphrases differing from the Vulgate). The Arbatel cannot be understood if separated from the philosophy of Paracelsus, who appears to have coined the term 'Olympic spirits', and was the inspiration for the Arbatel's understanding of elementals (including Paracelsus's gnomes and the uniquely Paracelsian 'Sagani'), the macrocosm and microcosm, and experimentation combined with respect for ancient authorities. Indeed, the Arbatel is both broadly and deeply rooted in classical culture, including Ancient Greek philosophy, the Sibylline oracles and Plotinus, in addition to the contemporaneous theology and occult philosophy of figures such as Iovianus Pontanus and Johannes Trithemius. (All of these traits also feature in the works of Jacques Gohory, which Peterson claims as evidence for his theory of Gohory's authorship.)[2]
Reception and influence[edit]
The Arbatel Of Magic Pdf Online
The Arbatel was one of the most influential works of its kind from its period, inspiring figures such as Johann Arndt, Gerhard Dorn, Adam Haslmayr, Robert Fludd, Heinrich Khunrath and Valentin Weigel, in addition to its editor and publisher, Zwinger and Perna.[2] It was possibly the first work to use 'Theosophy' in an occult sense (as opposed to a synonym for theology),[5] and for distinguishing between human ('anthroposophia') and divine knowledge ('theosophia').[6] Indeed, Jakob Böhme may have chosen the word 'Theosophy' to describe his ideas due to its use in the Arbatel. It was where Thomas Vaughan found the term anthroposophy, later adopted by Rudolf Steiner to describe his belief system.[2] Not all reception was positive, however. The book was condemned by Johann Weyer in his De praestigiis daemonum[2] as being 'full of magical impiety',[7] and by Reformed Church censor Simon Sulzer. In 1617, the University of Marburg took action against two professors who intended to use the grimoire as a textbook, and expelled a student obsessed with it.[4] In 1623, an accused witch named Jean Michel Menuisier revealed that, despite not owning a copy of the Arbatel, used a few invocations from it.[8]
John Dee wrote about studying the Arbatel (among many other occult works of the period). This influence lead Nicholas Clulee to posit that Dee did not see his angelic experiments as magical, but in fact religious, as both Dee's ceremonies and the magical system of the Arbatel begin with prayers to God that cautiously lead into requests to see heavenly angels.[9] Dee also recorded calling upon at least the Arbatel's solar Olympian spirit Och.[10]Swedish mystic Johannes Bureus credited the work for his interest in Kabbalah.[6]
Elements of the Arbatel appear in a number of versions of the Sixth and Seventh Books of Moses.[11]Ebenezer Sibly and Frederick Hockley incorporated a number of elements from Robert Turner's translation of the Arbatel into their own magical works, including The Clavic or Key to the Magic of Solomon and The Complete Book of Magic Science,[12][13] the latter of which was one of many later sources for the Grimoire of Turiel.[13]
A copy of the work was listed in the catalogue for the San Francisco Mercantile Library in 1854. Although access to it would have been restricted, its presence indicates that it played a role in American folk beliefs.[14] In 1898, Arthur Edward Waite undertook the first historical study of grimoires as a genre, detailing the Arbatel as one of many important works.[15] A copy of a German translation appeared in the Berlin publishing company Herman Barsdorf Verlag's Magische Werke in 1921.[16] Occultist Stephen Skinner claims that the isopsephy of the names of the Olympic Spirits summing to 31, the numeration of 'AL' as in Liber AL, may have been responsible for inspiring Aleister Crowley's Liber AL vel Legis, although Skinner admits that the influence on Crowley may not have been conscious.[17]
Editions[edit]
The first edition was published in 1575 in Basel, with no evidence for earlier editions despite some claims otherwise. Other editions include:[2]
- A reprint in 1575, Basel.
- English translation by Robert Turner, London, 1655, printed in Turner's translation of the spurious 'Fourth' book of Heinrich Cornelius Agrippa's Three Books of Occult Philosophy. The most popular version in the English-speaking world, though with some mistakes.
- German translation by Andreas Luppius, Wesel, 1686. Reprinted by Johann Scheible's Das Kloster. Features a number of additions and changes, including a printer's mark mistakenly assumed to be a part of the work. Andreas Luppius also published a version of the Arbatel as Clavicula Salomonis et Theosophia pneumatica.
- English translation in the British Library's Sloane Manuscripts, 3851. A different translation from Turner's, with more corruptions, errors and even missing sections. Copied from the notebook of a physician named Arthur Gauntlet. It does, however, feature a 'Seal of Secrets' mentioned in one section that is absent from all other versions. This version (as part of Gauntlet's notebook) was later edited and published by David Rankine and Avalonia press as The Grimoire of Arthur Gauntlet in 2011.
- Another partial independent English translation in the Sloane MS, 17th century.
- Another German translation by Scheible, Stuttgart, 1855. Mostly follows Luppius, with some corrections to match the original Latin.
- French translation by Marc Haven, Nice, 1945. Claims to be translated from the original Latin, but appears to be a retranslation of Turner's English version.
- Latin text with parallel English translation by Joseph H. Peterson, Arbatel: Concerning the Magic of the Ancients. Newly translated, edited and annotated by Joseph H. Peterson, Ibis Press/Nicolas Hays, 2009.
References[edit]
- ^ abArbatel De magia veterum (Arbatel: Of the Magic of the Ancients), Anonymous, ed. Joseph Peterson; 1997. Available online at Esoteric Archives
- ^ abcdefghiArbatel: Concerning the Magic of the Ancients, Newly translated, edited and annotated by Joseph H. Peterson, Ibis Press/Nicolas Hays, 2009. pp. IX-XXI
- ^ abThe Book of Ceremonial Magic, part I, chapter II, section 1: 'The Arbatel of Magic'; Arthur Edward Waite; London, 1913; available online at The Internet Sacred Text Archive, (direct link to section)
- ^ abcGrimoires: A History of Magical Books, by Owen Davies, Oxford UP, 2009. p.52-53
- ^Theosophy, Imagination, Tradition: Studies in Western Esotericism; by Antoine Faivre, SUNY Press, 17 Feb 2000, p.12
- ^ abRose Cross Over the Baltic: The Spread of Rosicrucianism in Northern Europe; by Susanna Åkerman, BRILL, 1998, pp.53-55
- ^Davies, p.69
- ^Davies, p. 64-65
- ^John Dee's Five Books of Mystery, by John Dee, ed. Joseph H. Peterson, Weiser Books, 2003. p. 11, 20.
- ^Dee, ed. Peterson, p.83
- ^The Sixth and Seventh Books of Moses, anonymous, ed. Joseph Peterson, Ibis Press, 2008. p.XIII, XVII
- ^The Clavis or Key to the Magic of Solomon, by Ebenezer Sibley and Frederick Hockley, ed. Joseph Peterson, Ibis press, 2009. p. VIII, XI, XIV, XIX, XX, XXI
- ^ abA Complete Book of Magic Science, by Frederick Hockley, ed. Dietrich Bergman, Teitan press, 2008.
- ^Davies, p.143
- ^Davies, p. 181
- ^Davies, p. 247
- ^The Complete Magician's Tables, 5th edition, by Stephen Skinner, Golden Hoard Press, 2015, Tables M42-M47
External links[edit]
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