A rectangular woodcut headpiece ornament featuring symmetrical foliage, acanthus leaves, and a central stylized face or mask.

BOOK ONE

ON MAGIC AND ITS MOST NOBLE SUBJECT

TREATISE.

1 Corinthians 2:9-10

Introduction of the Arbatel,

It is the common opinion that Magic is a Persian word; for PorphyryA 3rd-century Neoplatonist philosopher. and ApuleiusA 2nd-century Roman writer and philosopher, author of "The Golden Ass." seem to support this assertion, and they say that in the Persian language it means the same thing as Wisdom, Philosophy, and Priesthood. Consequently, a Magus is the same as a Wise Man, a Philosopher, and a Priest. But indeed, regarding its general scope, Magic is said to be divided into two parts, categorized according to the nature of Wisdom described by the Apostle Referring to St. Paul the Apostle, specifically his distinctions in 1 Corinthians.. One part he makes human or worldly, which he says is mere foolishness; the other, however, is divine. This divine wisdom is further extended into natural wisdom—insofar as that Wisdom works within nature and causes the creatures (according to the sentiment of the Royal Psalmist Referring to King David, traditional author of the Psalms; specifically Psalm 19:1: "The heavens declare the glory of God.") to declare the glory of the creator original: "enarrare gloriam creatoris"—and another part is supernatural and mystical. It is this latter type which the Apostle intends when he says, We speak the Wisdom of God in a mystery original: "Sapientiam Dei loquimur in mysterio", which God has revealed to us through his Spirit. That magic which is human and worldly, which others also call ceremonial magic, is impious and hateful to both God and pious men. But so that you may better understand these matters, Wisdom in general is described in this manner according to the opinion of the ArbatelA reference to the "Arbatel de Magia Veterum," a famous 16th-century manual of spiritual magic. in his highest study concerning Wisdom.