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Unformatted text preview: THE MAGUS OR, CELESTIAL INTELLIGENCER BOOK II CONTAINING MAGNETISM, AND CABALISTICAL MAGIC; DISCOVERING THE SECRET MYSTERIES OF CELESTIAL MAGIC. WITH THE ART OF CALCULATING BY THE DIVINE NAMES OF GOD; SHEWING THE RULE, ORDER, AND GOVERNMENT OF ANGELS, INTELLIGENCES, AND BLESSED SPIRITS, HOLY TABLES AND SEALS, TABLES OF THE CABALA, &C. LIKEWISE TREATING OF CEREMONIAL MAGIC, INVOCATION OF SPIRITS, CONSECRATIONS, CIRCLES, &C. ALSO OF DREAMS, PROPHECY, MIRACLES, &C. BY FRANCIS BARRETT TO WHICH IS ADDED, A TRANSLATION OF THE WORKS OF TRITEMIUS OF SPANHEIM, VIZ. HIS BOOK OF SECRET THINGS, AND OF SPIRITS 1801 The Magus, A Complete System of Occult Philosophy, Book 2 By Francis Barret. This edition was created and published by Global Grey ©GlobalGrey 2017 globalgreyebooks.com CONTENTS MAGNETISM Introduction Chapter 1. The Magnetic, Or Attractive Power Or Faculty Chapter 2. Of Sympathetic Medicines Chapter 3. Of The Magnetic Or Sympathetic Unguent... Chapter 4. Of The Armary Unguent, Or Weapon Salve, &C Chapter 5. Of The Imaginative Power And The Magnetism Of The Natural Spirits... Chapter 6. Of Witchcraft Chapter 7. Of The Vital Spirit, &C Chapter 8. Of The Magical Power, &C Chapter 9. Of The Exciting Or Stirring Up The Magical Virtue Chapter 10. Of The Magical Virtue Of The Soul, And The Mediums By Which It Acts THE CABALA; OR THE SECRET MYSTERIES OF CEREMONIAL MAGIC Chapter 1. Of The Cabala, Etc Chapter 2. What Dignity And Preparation Is Essentially Necessary To Him Who Would Become A True Magician Chapter 3. That The Knowledge Of The True God Is Necessary For A Magician Chapter 4. Of Divine Emanations... Chapter 5. Of The Power And Virtue Of The Divine Names Chapter 6. Of Intelligences And Spirits... Chapter 7. Of The Order Of Evil Spirits, And Their Fall, And Different Natures Chapter 8. Of The Annoyance Of Evil Spirits, And The Preservation We Have From Good Spirits Chapter 9. That There Is A Threefold Keeper Of Man, And From Whence Each Of Them Proceed Chapter 10. Of The Tongue Of Angels, And Of Their Speaking Amongst Themselves And With Us Chapter 11. Of The Names Of Spirits... Chapter 12. The Cabalists Draw Forth The Sacred Names Of Angels... Chapter 13. Of Finding Out The Names Of Spirits And Genii, From The Disposition Of The Celestial Bodies Chapter 14. Of The Calculating Art Of Such Names By The Tradition Of Cabalists Chapter 15. Of The Characters And Seals Of Spirits Chapter 16. Another Way Of Making Characters, According To The Cabalists Chapter 17. There Is Another Kind Of Characters, Or Marks Of Spirits, Which Are Received Only By Revelation Chapter 18. On The Bonds Of Spirits, And Their Adjurations, And Castings Out Chapter 19. By What Means Magicians And Necromancers Call Forth The Souls Of The Dead Chapter 20. Of Prophetical Dreams THE PERFECTION AND KEY OF THE CABALA, OR CEREMONIAL MAGIC Introduction Of Magic Pentacles And Their Composition Of The Consecration Of All Magical Instruments And Materials Which Are Used In This Art The Consecration Of Water Consecration Of Fire The Consecration Of Oil Of The Benediction Of Lights, Lamps, Wax, &C The Consecration Of Places, Ground, Circle, Etc Of The Invocation Of Evil Spirits, And The Binding, Of, And Constraining Of Them To Appear An Invocation Of The Good Spirits The Particular Form Of The Lamen Of Oracles By Dreams Of The Method Of Raising Evil Or Familiar Spirits... OF THE PARTICULAR COMPOSITION OF THE MAGICAL CIRCLE Exorcisms, Benedictions, And The Conjurations Considerations And Conjurations For Every Day In The Week THE MAGIC AND PHILOSOPHY OF TRITHEMIUS OF SPANHEIM The Translator's Letter To A Friend Of His, A Young Student In These Occult Sciences A Caution To The Inexperienced In This Art, And A Word Of Advice To Those Who Would Be Adepts Of The Making Of The Crystal And The Form Of Preparation For A Vision Advertisement BIOGRAPHIA ANTIQUA Zoroaster, The Son Of Oromasius Hermes, Surnamed Trismegistus Appollonius Of Tyana Petrus De Abano, Or Peter Of Apona Apuleius,The Platonic Philosopher Aristotle,The Peripatetic Artemidorus Of Ephesus,The Somnabulist, Or Dreamer Babylonians The Life Of Henry Cornelius Agrippa Albertus Magnus Roger Bacon, Commonly Called Friar Bacon Raymond Lully, A Famous Alchymist George Ripley John, And Isaac Hollandus Philippus Aureolus Theophrastus Paracelsus Bombast De Hoenheym John Rudolph Glauber Doctor Dee, And Sir Edward Kelly The Conclusion 1 MAGNETISM 2 INTRODUCTION IN our following Treatise of Magnetism we have collected and arranged in order some valuable and secret things out of the writings of that most learned chemist and philosopher Paracelsus, who was the ornament of Germany and the age he lived in. Likewise we have extracted the very marrow of the science of Magnetism out of the copious and elaborate works of that most celebrated philosopher (by fire) Van Helmont, who, together with Paracelsus, industriously promulgated all kinds of magnetic and sympathetic cures, which, through the drowsiness, ignorance, unbelief, and obstinacy of the present age, have been so much and so totally neglected and condemned; yet, however impudent in their assertions, and bigotted to their own false opinions, some of our modern philosophers may be, yet we have seen two or three individuals, who, by dint of perseverance, have proved the truth and possibility of Magnetism, by repeated and public experiments. Indeed the ingenious invention of the Magnetic Tractors prove at once that science should never be impeded by public slander or misrepresentation of facts that have proved to be of general utility. And we do not doubt but that we shall be able to shew, by the theory and practice delivered in the sequel, that many excellent cures may be performed by a due consideration and attentive observance of the principles upon which sympathy, antipathy, magnetic attraction, &c. are founded; and which will be fully illustrated in the following compendium: We shall hasten to explain the first principles of Magnetism, by examining the magnetic or attractive power. 3 CHAPTER 1. THE MAGNETIC, OR ATTRACTIVE POWER OR FACULTY AS concerning an action locally at a distance, wines do suggest a demonstration unto us: for, every kind of wine, although it be bred out of co-bordering provinces, and likewise more timely blossoming elsewhere, yet it is troubled while our country vine flowereth; neither doth such a disturbance cease as long as the flower shall not fall off from our vine; which thing surely happens, either from a common motive-cause of the vine and wine, or from a particular disposition of the vine, the which indeed troubles the wine, and doth shake it up and down with a confused tempest: or likewise, because the wine itself doth thus trouble itself of its own free accord, by reason of the flowers of the vine: of both the which latter, if there be a fore-touched conformity, consent, co-grieving, or congratulation; at least, that cannot but be done by an action at a distance: to wit, if the wine be troubled in a cellar under ground, whereunto no vine perhaps is near for some miles, neither is there any discourse of the air under the earth, with the flower of the absent vine; but, if they will accuse a common cause for such an effect, they must either run back to the stars, which cannot be controuled by our pleasures and liberties of boldness; or, I say, we return to a confession of an action at a distance: to wit, that some one and the same, and as yet unknown spirit, the mover, doth govern the absent wine, and the vine which is at a far distance, and makes them to talk and suffer together. But, as to what concerns the power of the stars, I am unwilling, as neither dare I, according to my own liberty, to extend the forces, powers, or bounds of the stars beyond or besides the authority of the sacred text, which faith (it being pronounced from a divine testimony) that the stars shall be unto us for signs, seasons, days, and years: by which rule, a power is never attributed to the stars, that wine bred in a foreign soil, and brought unto us from far, doth disturb, move, or render itself confused: for, the vine had at some time received a power of encreasing and multiplying itself before the stars were born: and vegetables were before the stars, and the imagined influx of these: wherefore also, they cannot be things conjoined in essence, one whereof could consist without the other. Yea, the vine in some places flowereth more timely; and, in rainy, or the more cold years, our vine flowereth more slowly, whose flower and stages of 4 flourishing the wine doth, notwithstanding, imitate; and so neither doth it respect the stars, that it should disturb itself at their beck. In the next place, neither doth the wine hearken unto the flourishing or blossoming of any kind of capers, but of the wine alone: and therefore we must not flee unto an universal cause, the general or universal ruling air of worldly successive change; to wit, we may rather run back unto impossibilities and absurdities, than unto the most near commerces of resemblance and unity, although hitherto unpassable by the schools. Moreover, that thing doth as yet far more manifestly appear in ale or beer: when, in times past, our ancestors had seen that of barley, after whatsoever manner it was boiled, nothing but an empty ptisana or barley-broth, or also a pulp, was cooked; they meditated, that the barley first ought to bud (which then they called malt) and next, they nakedly boiled their ales, imitating wines: wherein, first of all, some remarkable things do meet in one; to wit, there is stirred up in barley, a vegetable bud, the which when the barley is dried, doth afterwards die, and loseth the hope of growing, and so much the more by its changing into meal, and afterwards by an after-boiling, it despairs of a growing virtue; yet these things nothing hindering, it retains the winey and intoxicating spirit of aqua vitæ, the which notwithstanding it doth not yet actually possess: but at length, in number of days, it attaineth it by virtue of a ferment: to wit, in the one only bosom of one grain one only spirit is made famous with diverse powers, and one power is gelded, another being left: which thing indeed, doth as yet more wonderfully shine forth; when as the ale or beer of malt disturbs itself while the barley flowereth, no otherwise than as wine is elsewhere wont to do: and so a power at a far absent distance is from hence plain to be seen: for truly there are cities from whom pleasant meadows do expel the growing of barley for many miles, and by so much the more powerfully do ales prove their agreement with the absent flowering barley; in as much as the gelding of their power hath withdrawn the hopes of budding and increasing: and at length the aqua vitae being detained and shut up within the ale, hogshead, and prison of the cellar, cannot with the safety of the ale or beer wandering for some leagues unto the flowering ear of barley, that thereby, as a stormy retainer, it may trouble the remaining ale with much confusion. 5 Certainly there is a far more quiet passage for a magnetical or attractive agreement among some agents at a far distance from each other, than there is to dream an aqua vitæ wandering out of the ale of a cellar, unto the flowering barley, and from thence to return unto the former receptacles of its pen-case, and ale: But the sign imprinted by the appetite of a woman great with child, on her young, doth fitly, and alike clearly confirm a magnetism or attractive faculty and its operation at a distance: to wit, let there be a woman great with child, which desires another cherry, let her but touch her forehead or any other place with her finger; without doubt, the young is signed in its forehead with the image of the cherry, which afterwards doth every year wax green, white, yellow, and at length looks red, according to the tenor of the trees: and it much more wonderfully expresses the same successive alteration of maturities in Spain than in Germany: and so hereby an action at a distance is not only confirmed, but also a conformity or agreement of the essences of the cherry tree, in its wooden and fleshly trunk; a consanguinity or near affinity of a being impressed upon the part by on instantaneous imagination, and by a successive course of the years of its kernel: surely the more learned ought not to impute those things unto evil spirits, which, through their own weakness, they are ignorant of; for these things do on all sides occur in nature, the which, through our slenderness, we are not able to unfold; for to refer whatsoever gifts of God are in nature (because our dull capacity does not comprehend the same rightly) to the devil, shews both ignorance and rashness, especially when, as all demonstration of causes from a former thing or cause is banished from us, and especially from Aristotle, who was ignorant of all nature, and deprived of the good gifts which descends from the Father of Lights; unto whom be all honour and glory. Note. We may, by the aforesaid chapter, see the wonderful working power of the attractive or universal spirit, which can by no other means be so clearly demonstrated as by the sympathies in natural things, which are inherent throughout all nature; and, upon this principle of sympathy and antipathy, we say is founded that spiritual power which tends to things and objects remote one from the other, i. e. a magnetic attraction, which does actually exist, as we shall clearly prove by experiment, where we fully shew the action and passion that is between natural spirits, by which means wonderful effects are produced which have ignorantly been 6 attributed to divers superstitions, as Sorcery, Inchantment, Nigromancy, or the Black Art, &c. 7 CHAPTER 2. OF SYMPATHETIC MEDICINES IN the year 1639, a little book came forth, whose title was, 'The Sympathetical Powder of Edricius Mohynus, of Eburo,' whereby wounds are cured without application of the medicine unto the part afflicted, and without superstition; it being sifted by the sieve of the reasons of Galen and Aristotle; wherein it is Aristotetically, sufficiently, proved, whatsoever the title of it promises; but it hath neglected the directive faculty, or virtue, which may bring the virtues of the sympathetical powder, received in the bloody towel or napkin, unto the distant wound. Truly, from a wound, the venal blood, or corrupt pus, or sanies, from an ulcer, being received in the towel, do receive, indeed, a balsam from a sanative or healing being; I say, from the power of the vitriol, a medicinal power connected and limited in the aforesaid mean; but the virtues of the balsam received are directed unto the wounded object, not indeed by an influential virtue of the stars, and much less do they fly forth of their own accord unto the object at a distance: therefore the ideas of him that applieth the sympathetical remedy are connected in the mean, and are made directresses of the balsam unto the object of his desire: even as we have above also minded by injections concerning ideas of the desire. Mohyns supposed that the power of sympathy depends upon the stars, because it is an imitator of influences: but I draw it out of a much nearer subject: to wit, out of directing ideas, begotten by their mother Charity, or a desire of goodwill: for, from hence does that sympathetic powder operate more successfully, being applied by the hand of one than another: therefore I have always observed the best process where the remedy is instituted by a desire of charity; but, that it doth succeed, with small success, if the operator be a careless or drunken person; and, from hence, I have more esteemed the stars of the mind, in sympathetical remedies, than the stars of heaven: but that images, being conceived, are brought unto an object at a distance, a pregnant woman is an example of, because she is she who presently transfers all the ideas of her conception on her young, which dependeth no otherwise on the mother than from a communion of universal nourishment. Truly, seeing such a direction of desire is plainly natural, it is no wonder that the evil spirit doth require the ideas of the desires of his imps to be annexed unto a mean offered by 8 him. Indeed, the ideas of the desire are after the manner of the influences of heaven cast into a proper object how locally remote soever; that is, they are directed by the desire, especially pointing out an object for itself, even as the sight of the basilisk, or touch of the torpedo, is reflected on their willed object; for I have already shewn in its place, that the devil doth not attribute so much as any thing in the directions of things injected; but that he hath need of a free, directing, and operative power or faculty. But I will not disgrace sympathetical remedies because the devil operates something about things injected into the body: for what have sympathetical remedies in common? Although Satan doth cooperate in injections by wicked natural means required from his bond slaves; for every thing shall be judged guilty, or good, from its ends and intents: and it is sufficient that sympathetical remedies do agree with things injected in natural means, or medicines. 9 CHAPTER 3. OF THE MAGNETIC OR SYMPATHETIC UNGUENT... OF THE MAGNETIC OR SYMPATHETIC UNGUENT, THE POWDER OF SYMPATHY, ARMARY UNGUENT, CURING OF WOUNDS, ECSTASIES, WITCHCRAFT, MUMMIES, &C. WE shall now show some remarkable operations that are effected by magnetism, and founded upon natural sympathy and antipathy, likewise how by these means some extraordinary cures may be performed. The goodness of the Creator every where extended, created every thing for the use of ungrateful man; neither did he admit any of the theologists, or divines, as assistants in council, how many or how great virtues he should infuse into things natural. But there are those who venture to measure the wonderful works of God by their own sharpened and refined wit, whereby they deny God to have given such virtue to things; as though man (a worm) was able, by his narrow and limited capacity, to comprehend Omniscience; he therefore measures the minds of all men by his own, who think that cannot be done, which they cannot understand. They therefore can only develope the mysteries of nature, who being versed in the art of Cabala, Fire, and Magic, examined the properties of things, and draw, from darkness into light, the lurking powers of Man, Animals, Vegetables, Minerals, and Stones, and, separating the crudities, dregs, poisons, heterogenities, that are the thorns implanted in virgin nature from the curse. For an observer of nature sees daily she doth distil, sublime, calcine, ferment, dissolve, coagulate, fix, &c. therefore we who are the ministers of nature do separate, &c. finding out the causes and effects of every phenomena she produces. Now, as magnetism is ordained for the use of man, and for the curing of the various disorders incident to human nature, we shall first touch upon the grand subject of magnetism, known to possess wonderful properties, and which are not only evident to every eye, but shew us sufficient grounds for our admitting the possibility and reality of magnetism in general. 10 The loadstone possesses an eminent medicinal faculty, against many violent and implacable disorders. Helmont says, that the back of the loadstone, as it repulses iron, so also it removes gout, swellings, rheum, &c. that is of the nature or quality of iron. The iron attracting faculty, if it be joined to the mummy of a woman, and the back of the loadstone be put within her thigh, and the belly of the loadstone on her loins, it safely prevents a miscarriage, already threatened; but the belly of the loadstone applied within the thigh and the back to her loins, it doth wonderfully facilitate her delivery. Likewise the wearing the loadstone cases and prevents the cramp, and such like disorders and pains. Uldericus Balk, a dominican friar, pu...
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