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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.)
The Censure, or Retraction of Henry Cornelius
Agrippa, concerning Magick, after his declamation of
the vanity of Sciences, and the excellency of the word of
God.
Of Magick in generall.
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.
Of Naturall Magick.
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 [ Pobierz całość w formacie PDF ]