The preface to the reader, with commendatory verses

The PREFACE. To the unprejudiced Reader.

AS the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the most noble and excellent arts wherewith the rational soul was endued, are by the rusty canker of time brought into corruption. For Magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which art (saith Mirandula) Pauci intelligunt, multi reprihendunt, & sicut canes ignotos semper allatrant: Few understand, many reprehend, and as dogs bark at those they know not: so do many condemn and hate the things they understand not. Many men there are, that abhor the very name and word Magus, because of Simon Magus, who being indeed not Magus, but Goes, that is, familiar with evil spirits, usurped that title. But Magick and Witchcraft are far different sciences; whereof Pliny being ignorant, scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent him by Tyridates King of Armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. Now Witchcraft and Sorcery, are works done meerly by the Devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countrys, as also the holy Scriptures, afford us sundry examples.

But Magus is a Persian word primitively, whereby is exprest such a one as is altogether conversant in things divine; and as Plato affirmeth, the art of Magick is the art of worshiping God: & the Persians called their gods Magoús, hence Appollonius saith, that Magus is either o kaká phúsin Theós or therapeutées Theóne, that is, that Magus is a name sometimes of him that is a God by nature, and sometimes of him that is in the service of God: in which latter sense it is taken in Matth. 2.1, 2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine Magick; and these the Latins did intitle sapienties, or wise men: for the fear and worship of God, is the begining of knowledge. These wise men the Greeks call Philosophers; and among the Egyptians they were termed Priests: the Hebrews termed them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they where known by the name of Caldeans; and by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequitur, & angelos ministros Dei sed veri ejus venerationi novit assistere; idem daemonas prodit terrenos, Vagos, humanetatis inimicos: Sosthenes ascribeth the due Majesty to the true God, and acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are Devils earthly and wandering, and enemies to mankind.

So that the word Magus of itself imports a contemplator of divine and heavenly Sciences; but under the name of Magick are all unlawful Arts comprehended; as Necromancy and 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 name Witches are rightly called, who without the art of Magick do indeed use the help of the devil himself to do mischief; practicing to mix the powder of dead bodies with other things by the help of the Devil prepared; and at other times to make pictures of wax, clay; or otherwise (as it were sacramentaliter) to effect those things which the Devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which hav[…] made odious the very name of Magick, having chiefly sought, as the manner of all impostures is, to countefeit the highest and most noble part of it.

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

Philo Judeus affirmeth, that by this part of Magick or Astrology, together with the motions of the stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui contemplatione 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 Arithmetick and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.

Abraham sanctitate & sapientia omnium praestantissimus, primum Caldaeos, deinde Phenices, 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, Astrology and Divine knowledge.

Without doubt Hermes Trismegistus, that divine Magician and Philosopher, who (as some say) lived long before Noah, attained to much Divine knowledge of the Creator through the study of Magick and Astrology; as his writings, to this day extant among us testify.

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

The Magick these men professed are thus defined. Magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine eorum admiratione qui causam ignorant. Magick is the connexion of natural agents and patients, a[…]swerable to each other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that know not their causes.

In all these, Zoroaster was well learned, especially in the first and the highest: for in his Oracles he confesseth God to be the first and the highest; he believeth of the Trinity, which he would not investigate by any natural knowledge: he speaketh of Angels, and of Paradise; approveth the immortallity of the soul; teacheth Truth, Faith, Hope, and Love; discoursing of the abstinence and charity of the Magi.

Of this Zoroaster, Eusebius in the Theology of the Phoenicions, using Zoroaster's own words: Haec ad verbum scribit (saith Eusebius) Deus primus, incorruptibillium, sempiternus ingenitus, expers partium, sibiipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pater juris, sine doctrina justitiam perdoctus, natura perfectus, sapiens, sacrae naturae unicus inventor, &c. Thus saith Zoroaster, word for word: God the first, incorruptable, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the only inventor thereof.

So that a Magician is no other but divinorum cultor & interpres, a studious observer and expounder of divine things; and the art itself is none other than quam Naturalis Philosophiae absoluta consummatio, than the absolute perfection of natural Philosophy. Nevertheless there is a mixture in all things, of good with evil, of falshood with truth, of corruption with purity. The good, the truth, the purity, in every kind, may well be embraced: as in the ancient worshiping of God by Sacrifice, there was no man knowing God among the Elders, that did forbear to worship the God of all power, or condemn that kind of Worship, because the Devil was so adored in the Image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like.

Neither did the abuse of Astrology terrify Abraham, (if we believe the most ancient and religious Writers) from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned men in these days from attributing those virtues, influences, and inclinations, to the St[…]rs and other Lights of heaven, which God hath given to those his glorious creatures.

I must expect some calumnies and obtrectations against this from the malicious prejudiced man, and the lazy affecters of […]gnorance, of whom this age swarms: but […]he voice and sound of t[…]e Snake and the Goose is all one. But our stomachs are not now so queazy and tender, after so long time feeding upon solid Divinity; nor are we so umbragious and startling having been so long enlightened in Gods path, that we should relapse into that childish Age, in which Aristotle's Metaphysicks, in a council in France, was forbid to be read.

But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an innocent purpose therein; and intreat the Reader to follow this advice of Tabaeus, Qui litigant, sint ambo in conspectu tuo mali & rei. And if there be any scandel in this enterprize of mine, it is taken, not given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosophatur. And therefore I present it without disguise, and object it to all of candor and indifference: and of readers, of whom there be four sorts, as one observes: Spunges, which attract all without distinguishing; Hour-glasses, which receive, and pour out as fast; Bags, which retain only the dregs of Spices, and let the Wine escape: and Sieves, which retain the best only. Some there are of the last sort, and to them I present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe against it, they shall pardon this my opinion, that such their severity proceeds from Self-guiltiness; and give me leave to apply that of Ennodius, that it is the nature of the Self-wickedness, to think that of others, which they themselves deserve. And it is all the comfort which the guilty have, Not to find any innocent. But that amongst others this may find some acceptation, is the desire of

R. TURNER. London, Aug. 1654.

To his special friend Mr. R. Turner, on his judicious Translation of Corn. Agrippa.

AS one that just out of a trance appears,
Amaz'd with stranger sights, whose secret fears
Are scarcely past, but doubtful whether he
May cr[…]dit's eyes, remaineth stedfastly
Fix'd on those objects; just like him I stand,
Rapt in amazement to behold that can
By art come near the Gods, that far excel
The Angels that in those bright spheres do dwell.
Behold Agrippa mounting the lofty skies,
Talking with Gods; and then anon he pries
Int' earths deep cabinet, as t' Mercury,
All kinds o[…] spirits willing subjects be,
And more than this his book supplies: but we
Blind mortals, no ways could be led to see
That light without a taper: then thou to us,
Must be Agripga and an Oedipus.
Agrippa once again appears, by thee
Pull'd out o' th' ashes of Antiquity.
Let squint-ey'd envy pine away, whilst thou
Wear'st crowns of Praise on thy deserving brow.

I· P. B. Cantabrigiae.

To his ingenious friend Mr. Turner, upon his Translation.

THrice noble Soul! renown'd Epitome,
Of Learning and Occult Philosophy;
That unknown Geomancy dost impart,
With profound secrets of that abstruce Art!
T' expound Natural Magick is thy task;
Not hell born Necromancy to unmask;
Exposing mysteries to public view,
That heretofore were known to very few.
Thou dost not keep thy knowledge to thy self,
(As base covetous Misers do their pelf;
Whose numerous b[…]gs of rust-eaten gold,
Profits none, till themselves are laid in mold)
But studious of public good dost make
All of th' fruits of thy labours to pertake.
Therefore if some captious Critick blame
Thy writings, surely then his judgment's lame.
Art hath no hater but an empty pate,
Which can far better carp, than imitate,
Nay Zoilus or Momus will not dare
Blame thy translation, without compare
Excellent. So that if an hundred tongues
Dame nature had bestow'd, and brazen lungs,
Yet rightly to ebuccinate thy praises,
I should want strength, as well as polite phrases.
But if the gods will grant what I do crave,
Then Enoch's translation shalt thou have.

W. P. S. John's Cambr.

To his friend the Author, on his Translation.

WHat not a Sibyl or Cassandra left?
Apollo ceas'd? has sharp-fang'd time bereft
Us of the Oracles? Is Dodan's grove
Cut down? Does ne'er a word proceed from Jove
Into the ears of mortals that inherit
Tiresias soul, or the great Calcha's spirit?
What is become o' th' Augurs that foretold
Nature's intents? Are the Magi dead that could
Tell what was done in every sphere? Shall we
Not know what's done in the remot'st Country
Without great travel? Can't we below descry
The mind o' th' gods above? All's done by thee,
Agrippa; all their arts lie couch'd in thee.
Th' art that before in divers heads did lie,
Is now collect int' one Monopoly.
But all's in vain; we lack'd an Oedipus,
Who should interpret's meaning unto us:
This thou effect'st with such dexterity,
Adding perhaps what the Author ne'er did see;
That we may say, thou dost the art renew:
To thee the greater half of th' praise is due.

J. B. Cantabrigiae.

To the Author, on his Translation of Cornelius Agrippa.

PAllas of learning th' art, if Goddess […]am'd;
Which Prototype thy knowledge hath explain'd;
Which nature also striving to combine,
Science and Learning in this form of thine,
To us not darkly, but doth clearly shew
Knowledge of Mysteries as the shrine in you.
By thy permission 'tis, we have access
Into Geomancy; which yet, unless
Thou hadst unmask'd, a mystery 't had lain,
A task too hard for mortals to explain.
Which since thou hast f[…]om the Lethaean floods
Preserv'd we'll consecrate the Laurel buds
To thee: (Phoebus dismissed) thine shall be
The Oracle, to which all men shall flee
In the time of danger; thy predictions shall,
To whatsoever thou command'st, inthral
Our willing hearts; yea, thou shalt be
Sole Prophet, we obedient to thee.

J· R.

To the Author, on his ingenious Transla[…]ion of Cornelius Agrippa.

WHat is 't I view? Agrippa made to wear
An English habit? sure 'tis something rare.
Or are his Roman garments, by thy Wit,
Translated to an English garb so fit
T' illustrate him? for that thou hast, we see,
Enlightened his obscure Philosophy;
And that which did so intricate remain,
Thou hast expos'd to ev'ry vulgar brain.
If then thy beams through such dark works shine clear,
How splendent will they in thine own appear;
Then go thou on, brave soul, to spread such rays
Of Learning through the world, may speak thy praise.
And fear no Criticks: for thou, by a spell,
Canst force their tongues within their teeth to dwell.

Jo. Tabor. of St. John's in Cambrige.

To the Author, on his Translation of Cornelius Agrippa.

DOth Phoebus cease to answer t' our demands,
Or will he not accept at mortals hands
A sad bidental? and is Sibyls cave,
Inhabitable? or may Tiresias have
No successor nor rival? how shall we
Then Oedipus to th' world direct; if he
Do incess add to parricide, th' are dumb
That could predict what things should surely come:
And they are silent that knew when t' apply
T' our body-politic purge and phlebotomy.
How will bold thieves our treasures rob, who shall
Lost goods regain, or by his charms recall
The nocent? Th' art by thee repriev'd:
In thee the Magi seem to be reviv'd.
Phoebus is not brain-sick, Jove's doves not dead,
Th' oracles not ceas'd: Agrippa's bed
(Like the Arabian birds self-builded nest,
Which first her urn proves, then her quickning rest)
Hath thee produc'd more than his equal sure,
Else had this art as yet remain'd obscure,
A miracle to vulgars, well known to none,
Scarce read by deepest apprehension.
Then I'll conclude, since thou dost him explain,
That the younger brother hath the better brain.

John Tomlinson, of St. John's in Cambridge.

To his good friend the Author, on his Translation of Occult Philosophy and Geomancy.

MOST noble undertakings! as if art
And prudence should a bargain make t' impart
Refulgent lustres: you send forth a ray,
Which noblest partons never could display,
Well may Diana love you and inspire,
Your noblest genius with caelestial fire,
Whose sparkling fancy with more power can quell,
And sooner conquer than a magic spell.
The author thought not, (when he pen'd the book)
To be surmounted with a higher look,
Or be o'ertopt b' a more triumphant strein,
Which should exalt his then most pleasant vein,
But seeing that a later progeny
Hath snatch'd his honour from obscurity,
Both shall revive, and make spectators know
The best deservers of the laurel bow,
Nature and art here strive, the victory
To get: and though to yield he doth deny,
Th' hast got the start: though he triumph in praise,
Yet may his Ivy wait upon your bays.

M. S. Contabrigiae.