The Magus, or Celestial Intelligencer; being a Complete System of Occult Philosophy

«IN THREE BOOKS: Containing the Antient and Modern Practice of the Cabalistic Art, Natural and Celestial Magic, &c.; shewing the wonderful Effects that may be performed by a Knowledge of the Celestial Influences, the occult Properties of Metals, Herbs, and Stones, AND THE APPLICATION OF ACTIVE TO PASSIVE PRINCIPLES.» — la portada anuncia tres libros y una sola mecánica de fondo: el efecto se produce aplicando lo activo a lo pasivo, con el conocimiento de las influencias celestes y de las propiedades ocultas de metales, hierbas y piedras como palanca.

«EXHIBITING THE SCIENCES OF NATURAL MAGIC; Alchymy, or Hermetic Philosophy; ALSO THE NATURE, CREATION, AND FALL OF MAN; His natural and supernatural Gifts; the magical Power inherent in the Soul, &c.; with a great Variety of rare Experiments in Natural Magic:» — el programa del libro I según su propia portada: magia natural y alquimia junto a una antropología —creación y caída del hombre— porque el poder mágico se dice inherente al alma, no añadido desde fuera.

«THE CONSTELLATORY PRACTICE, or TALISMANIC MAGIC; The Nature of the Elements, Stars, Planets, Signs, &.; the Construction and Composition of all Sorts of Magic Seals, Images, Rings, Glasses, &c.; The Virtue and Efficacy of Numbers, Characters, and Figures, of good and evil Spirits.» — el programa de la parte talismánica, que la portada llama práctica constelatoria: elementos, astros y signos por un lado, y por otro la manufactura de sellos, imágenes, anillos y espejos con la virtud de los números y los caracteres.

«AND CABALISTICAL OR CEREMONIAL MAGIC; In which the secret Mysteries of the Cabala are explained; the Operations of» — el programa del libro II, que empareja magnetismo y cábala bajo el rótulo de magia ceremonial; la frase se corta aquí porque la enumeración sigue en la plana siguiente.

«good and evil Spirits; all Kinds of Cabalistic Figures, Tables, Seals, and Names, with their Use, &c.» — continuación de la enumeración anterior al abrir la plana 4: el objeto declarado son las operaciones de los espíritus y el repertorio de figuras, tablas, sellos y nombres.

«THE TIMES, BONDS, OFFICES, AND CONJURATION OF SPIRITS.» — la portada anuncia como materia propia los tiempos, las ataduras, los oficios y la conjuración de los espíritus, es decir el formulario operativo entero.

«The Whole illustrated with a great Variety of CURIOUS ENGRAVINGS, MAGICAL AND CABALISTICAL FIGURES, &c.» — la portada declara que el aparato gráfico —grabados y figuras cabalísticas— es parte de la obra; en este ejemplar esas láminas no tienen capa de texto y quedan fuera de la ficha.

«the Author undertook to compose THE MAGUS, presuming that his labours herein will meet with the general approbation of either the novitiate or adept: for whose use and instruction it is now published.» — Barrett explica el motivo editorial del volumen: reunir en un solo libro lo que obliga al estudiante a gastar en muchos, y lo dirige por igual al novicio y al adepto; nótese que habla de sí en tercera persona.

«in which we fully demonstrate the power and efficacy of Talismans, so much talked of, and so little understood, by most men: we therefore explain, in the clearest and most intelligible manner, how Talismans may be made, for the execution of various purposes, and by what means, and from what source they become vivified, and are visible instruments of great and wonderful effects.» — el objeto declarado de la parte talismánica: no solo cómo se fabrica un talismán, sino de qué fuente recibe su vivificación —la pregunta que Barrett dice que casi nadie plantea bien.

«in the next place, we have taught that our own spirit is the vehicle of celestial attraction, transferring celestial and spiritual virtue into Seals, Images, Amulets, Rings, Papers, Glasses, &c.» — la tesis operativa que sostiene todo el sistema: el vehículo de la atracción celeste es el espíritu del propio operador, que traslada la virtud a la materia del talismán; sin esa transferencia el objeto es inerte.

«We have likewise proved how cures are performed by virtue of sympathetic powers and medicines—by seals, rings, and amulets, even at unlimited distances, which we have been witnesses of, and are daily confirmed in the true and certain belief of.» — Barrett declara la curación simpática a distancia ilimitada y la funda en testimonio propio —dice haber sido testigo—, no en autoridad ajena.

«We know how to communicate with any person, and to give him intimation of our purpose, at a hundred or a thousand miles distance; but then a preparation is necessary, and the parties should have their appointed seasons and hours for that purpose; likewise, both should be of the fame firm constancy of mind, and a disciple or brother in art.» — afirma la comunicación a mil millas y le pone tres condiciones: preparación previa, horas convenidas de antemano y que ambas partes sean del arte; el escaneo imprime *fame* donde el impreso dice *same*.

«But I would advise, that we do not depend too much upon our own wisdom in the understanding of these mysteries; for all earthly wisdom is foolishness in the esteem of God---I mean all the wisdom of man, which he pretends to draw from any other source than God alone.» — el límite que Barrett pone a su propio sistema: la comprensión de estos misterios no se saca de la sabiduría humana, y toda la que no venga de Dios la declara necedad.

«so as to free the name of Magic from any scandalous imputation; seeing it is a word originally significative not of any evil, but of every good and laudable science, such as a man might profit by, and become both wife and happy;» — el argumento etimológico con que reclama el nombre de magia: la palabra no significaba en origen nada malo sino ciencia laudable; el escaneo imprime *wife* por *wise*.

«The magicians were the first Christians; for, by their high and excellent knowledge, they knew that that Saviour which was promised, was now born man—that Christ was our Redeemer, Advocate, and Mediator;» — la tesis histórico-teológica que recorre el volumen y que la Biographia Antiqua desarrollará al final: los magos fueron los primeros cristianos porque su saber les hizo reconocer al Salvador.

«for the true magician is the truest Christian, and nearest disciple of our blessed Lord, who set the example we ought to follow;» — el corolario de lo anterior, en forma de identidad: el mago verdadero es el cristiano más verdadero, no un competidor de la fe.

«some few most secret things being reserved by the Author for his pupils only, not to be taught by publication.» — Barrett declara una reserva deliberada: parte de la materia cabalística queda fuera del libro impreso y solo se transmite a sus alumnos, lo que enlaza con el anuncio de escuela del final del volumen.

«The Third Book forms a complete Magical Biography, being collected from most antient authors, and some scarce and valuable manuscripts; and which has been the result of much labour in acquiring.» — declara la fuente del libro tercero —autores antiguos y manuscritos raros— sin nombrar ninguno aquí.

«remember our instructions—to be silent: talk only with those worthy of thy communication—do not give pearls to swine;, be friendly to all, but not familiar with all;» — el cierre del prefacio es una regla de silencio: hablar solo con quien lo merezca; el prefacio se firma con el nombre del autor en la plana siguiente.

«AS an Introduction to the Study of Natural Magic, we have thought fit to premise a short discourse on the Influence of the Stars, and on Natural Magic in general,» — el aviso que abre el volumen anuncia el orden de exposición: antes de la magia natural va un discurso sobre la influencia de los astros.

«shewing how far the influences of the heavenly bodies are useful to our purposes, and likewise to what extent we may admit those influences; rejecting some speculations concerning the planetary inclinations, as far as they appertain to questionary abuses, that seem to us idle, and of no validity, or yet founded on any principles of found philosophy, or corresponding to the word of God in the Scriptures.» — Barrett declara de entrada que la astrología se admite con recorte: rechaza las especulaciones sobre inclinaciones planetarias que llama abusos de pregunta, por no tener principio filosófico ni acuerdo con la Escritura.

«In which discourse we have fully set down our reasons for rejecting some parts of astrology, and admitting others which are founded on good principles, and coinciding with the Scriptures and Natural Philosophy:» — el criterio doble con que declara separar lo que admite de lo que rechaza: buenos principios, y coincidencia con la Escritura y con la filosofía natural.

«our purpose being to clear the understanding of errors, and not to enforce any thing but what appears to be substantiated by nature, truth, and experiment.» — el propósito declarado no es fundar doctrina sino limpiar errores, y el filtro que se impone es lo sustentado por naturaleza, verdad y experimento.

«IT has been a subject of ancient dispute whether or not the stars, as second causes, do so rule and influence man as to ingraft in his nature certain passions, virtues, propensities, &c., and this to take root in him at the very critical moment of his being born into this vale of misery and wretchedness; likewise, if their site and configuration at this time do shew forth his future passions and pursuits; and by their revolutions, transits, and directed aspects,» — el planteamiento de la introducción: la disputa antigua sobre si los astros, como causas segundas, injertan pasiones y propensiones en el hombre desde el instante del nacimiento.

«therefore in this place it is highly necessary that we examine how far this influence extends to man, feeing that I fully admit that man is endowed with a free-will from God, which the stars can in no wise counteract.» — Barrett fija su premisa antes de discutir: admite el libre albedrío como don de Dios y declara que ningún astro puede contrariarlo; todo lo que sigue se mide contra ese límite.

«And as there is in man the power and apprehension of all divination, and wonderful things, feeing that we have a complete system in ourselves, therefore are we called the microcosm, or little world; for we carry a heaven in ourselves from our beginning, for God hath sealed in us the image of himself; and of all created beings we are the epitome, therefore we must be careful, left we confound and mix one thing with another.» — el fundamento microcósmico: el hombre lleva un cielo dentro desde su origen porque Dios le selló su propia imagen, y por eso es epítome de todo lo creado.

«Nevertheless, man, as a pattern of the great world, sympathizes with it according to the stars, which, agreeably to the Holy Scriptures, are set for times and seasons, and not as causes of this or that evil, which may pervade kingdoms or private families, although they do in some measure foreshew them, yet they are in no wise the cause;» — la distinción que ordena toda la introducción: los astros están puestos para tiempos y sazones y pueden prenunciar, pero no causan; Barrett la apoya en la Escritura.

«therefore I conceive in a wide different sense to what is generally understood that “Stars rule men, but a wise man rules the stars:” to which I answer, that the stars do not rule men, according to» — toma el adagio corriente sobre el sabio que rige los astros y declara entenderlo en un sentido muy distinto del recibido; el tramo se corta ahí porque la frase sigue en la plana siguiente.

«as if the stars should stir up men to murders, seditions, broils, lusts, fornications, adulteries, drunkenness, &c. which the common astrologers hold forth as found and true doctrine;» — la doctrina que atribuye a los astrólogos comunes y que se dispone a objetar: que las configuraciones de Marte y Saturno empujan al hombre a los vicios; el escaneo imprime *found* por *sound*.

«but know that it is not from without, but within, by sin, that evil inclinations do arise: according to the Scriptures, “Out of the heart of man proceeds evil cogitations, murmurs, adulteries, thefts, murders, &c.”» — su tesis sobre el origen del mal: no viene de fuera sino del corazón por el pecado, y lo funda en un versículo evangélico.

«God created the heavens without spot, and pronounced them good, therefore it is the greatest absurdity to suppose the stars, by a continual inclining of us to this or that misdeed, should be our tempters, which we eventually make them, if we admit they cause inclinations;» — el argumento teológico contra la causalidad astral: si los astros inclinaran al mal, serían tentadores, y Dios los declaró buenos.

«because there are many whom I have lately conversed with, and great men, too, in this nation, who readily affirm that the Stars are the causes of any kinds of diseases, inclinations, and fortunes; likewise that they blame the stars for all their misconduct and misfortunes.» — Barrett declara haber tratado con hombres notables del país que culpan a los astros de sus enfermedades y desgracias; la objeción es a contemporáneos suyos, no a autoridades antiguas.

«Nevertheless, we do not by these discourses prohibit or deny all influence to the stars; on the contrary, we affirm there is a natural» — el recorte queda del lado que admite: no niega toda influencia; la frase se corta al pie de la plana y continúa en la siguiente.

«sympathy and antipathy amongst all things throughout the whole universe, and this we shall shew to be displayed through a variety of effects; and likewise that the stars, as signs, do foreshew great mutations, revolutions, deaths of great men, governors of provinces, kings, and emperors; likewise the weather, tempests, earthquakes, deluges, &c.; and this according to the law of Providence.» — lo que sí concede: simpatía y antipatía por todo el universo, y los astros como signos que prenuncian mutaciones, muertes de grandes hombres y fenómenos atmosféricos, bajo la ley de la Providencia.

«Therefore our astrologers in most of their speculations seek without a light, for they conceive every thing may be known or read in the stars: if an odd silver spoon is but lost, the innocent stars are obliged to give an account of it; if an old maiden loses a favourite puppy, away she goes to an oracle of divination for information of the whelp.» — la objeción a la astrología judiciaria menuda, en tono de burla: buscar en el cielo una cuchara de plata perdida o un perro faldero.

«Two penurious Frenchmen, taking advantage of the credulity of the common people, who are continually gaping after such toys, had so contrived a telescope or optic glass as that various letters and figures should be reflected in an obscure manner, shewing the images of men and women, &c.; so that when any one came to consult these jugglers, after paying the usual fee, they, according to the urgency of the query, produced answers by those figures or letters; the which affrights the inspector into the glass so much, that he or she supposes they have got some devilish thing or other in hand, by which they remain under the full conviction of having actually beheld the parties they wished to see, though perhaps they may at the same time be residing many hundreds of miles distance therefrom: they, having received this impression from a preconceived idea of seeing the image of their friend in this optical» — el caso que da como comprobado en Londres: dos franceses aparejaron un telescopio para reflejar letras y figuras, y el consultante se retiraba convencido de haber visto a su ausente; lo cuenta como fraude óptico, no como espíritu, y el tramo se corta al pie de la plana.

«it is to be noted what we have before said, in respect of the influences of the stars, that Ptolemy, in his quadrapartite, in speaking of generals, comes pretty near our ideas on the subject of planetary influence, of which we did not at any time doubt, but do not admit (nay, it is not necessary, seeing there is an astrology in Nature),—that each action of our life, our afflictions, fortunes, accidents, are deducible to the influential effects of the planets: they proceed from ourselves;» — el uso que hace de Ptolomeo: le concede la influencia planetaria en lo general —el escaneo imprime *quadrapartite*— y le niega que cada acción y accidente de la vida se deduzca de ella.

«but I admit that our thoughts, actions, cogitations, sympathize with the stars upon the principle of general sympathy. Again, there is a much stronger sympathy between persons of like constitution and temperament, for each mortal creature possesses a Sun and system within himself; therefore, according to universal sympathy, we are affected by the general influence or universal spirit of the world, as the vital principle throughout the universe:» — lo que admite en su lugar: una simpatía general, más fuerte entre temperamentos semejantes, porque cada criatura lleva un Sol y un sistema dentro de sí.

«therefore we are not to look into the configurations of the stars for the cause or incitement of men's bestial inclinations, for brutes have their specifical inclinations from the propagation of their principle by seed, not by the sign of the horoscope;» — el argumento de los brutos: sus inclinaciones vienen por semilla y no por horóscopo, luego tampoco las del hombre cuando obra como bruto.

«for, seeing likewise that the soul is immortal, and endued with free-will, which acts upon the body, the soul cannot be inclined by any configuration of the stars either to good or evil; but from its own immortal power of willingly being seduced by sin, it prompts to evil; but enlightened by God, it springs to good,» — el cierre de la cuestión: siendo el alma inmortal y libre, ninguna configuración puede inclinarla; se mueve al mal por dejarse seducir y al bien por ilustración divina.

«leaving the tedious calculation of nativities, the neverceasing controversies and cavillations of its professors, the dissensions which arise from the various modes of practice; all which we leave to the figure-calling plodder,» — Barrett declara qué parte de la astrología deja fuera de su obra: el cálculo de natividades y las disputas de sus profesores, que remite al calculador de figuras.

«all this we know by a much easier and readier method; and can more comprehensively, clearly, and intelligibly, shew and point out, to the very letter, by our Cabal, which we know to be true, without deviation, juggling, fallacy, or collusion, or any kind of deceit or imposture whatsoever;» — y qué pone en su lugar: un método más fácil y expedito que dice mostrar a la letra lo mismo que el astrólogo saca del horóscopo.

«which Cabal or spiritual astrology we draw from the Fountain of Knowledge, in all simplicity, humility, and truth; and we boast not of ourselves, but of Him who teaches us through his divine mercy, by the light of whose favour we see into things spiritual and divine:» — el nombre y la fuente que se atribuye a ese método: una *Cabal* o astrología espiritual sacada de la Fuente del Conocimiento, con la salvedad de que no se jacta de sí sino de quien lo enseña.

«TAKE our instructions; in all things ask counsel of God, and he will give it; offer up the following prayer daily for the illumination of thy understanding: depend for all things on God, the first cause; with whom, by whom, and in whom, are all things: see thy first care be to know thyself; and then in humility direct thy prayer as follows.» — la instrucción con que abre el aparato devocional, dirigida al estudiante: pedir consejo a Dios, depender de la causa primera y conocerse a sí mismo antes de orar.

«Open, 0, blessed Spirit, the spiritual eye of our soul, that we may be released from this darkness overspreading us by the delusions of the outward senses, and may perceive and understand those things which are spiritual.» — el núcleo de la oración diaria que prescribe: abrir el ojo espiritual del alma, porque el cuerpo grosero estorba la recepción de lo espiritual; el escaneo imprime cero por la O vocativa.

«and likewise be proof against all illusions of evil spirits, with whom we desire no communication or interest; but that we may be instructed in the knowledge of things, natural and celestial:» — la oración incluye una renuncia expresa: pide quedar a prueba de ilusiones de espíritus malos, con quienes declara no querer comunicación ni interés alguno.

«pleased thee to bestow on Solomon all wisdom, both human and divine; in the desire of which knowledge he did so please thy divine majesty, that in a dream, of one night, thou didst inspire him with all wisdom and knowledge, which he did wisely prefer before the riches of this life; so may our desire and prayer be graciously accepted by thee; so that, by a firm dependence on thy word, we may not be led away by the vain and ridiculous pursuits of worldly pleasures and delights, they not being durable, nor of any account to our immortal happiness.» — el modelo bíblico de la petición: Salomón, que en sueño de una noche recibió la sabiduría por haberla preferido a las riquezas.

«Natural Magic undoubtedly comprehends a knowledge of all Nature, which we by no means can arrive at but by searching deeply into her treasury, which is inexhaustible; we therefore by long study, labour, and practice, have found out many valuable secrets and experiments, which are either unknown, or are buried in the ignorant knowledge of the present age.» — la definición general con que abre la materia: la magia natural comprende el conocimiento de toda la naturaleza, y Barrett declara secretos hallados por estudio y práctica largos.

«The wise ancients knew that in Nature the greatest secrets lay hid, and wonderful active powers were dormant, unless excited by the vigorous faculty of the mind of man;» — la premisa que sostiene el sistema entero: los poderes de la naturaleza están dormidos si no los excita la facultad de la mente humana.

«but as, in these latter days, men give themselves almost wholly up to vice and luxury, so their understandings have become more and more depraved; ‘till, being swallowed up in the gross senses, they become totally unfit for divine contemplations and deep speculations in Nature; their intellectual faculty being drowned in obscurity and dulness, by reason of their sloth, intemperance, or sensual appetites.» — el diagnóstico de su época, que usa para explicar por qué el saber antiguo se perdió: los entendimientos se han depravado y quedan inhábiles para la contemplación.

«The followers of Pythagoras enjoined silence, and forbade the eating of the flesh of animals; the first, because they were cautious, and aware of the vanity of vain babbling and fruitless cavillations: they studied the power of numbers to the highest extent; they forbade the eating of flesh not so much on the score of transmigration, as to keep the body in a healthful and» — el ejemplo de disciplina que opone a esa decadencia: silencio, estudio de los números y abstinencia de carne, esta última por higiene y no tanto por transmigración; el tramo se corta al pie de la plana.

«temperate state, free from gross humours: by these means they qualified themselves for spiritual matters, and attained unto great and excellent mysteries, and continued in the exercise of charitable arts, and the practice of all moral virtues: yet, seeing they were Heathens, they attained not unto the high and inspired lights of wisdom and knowledge that was bestowed on the Apostles, and others, after the coming of Christ;» — el límite que pone al elogio: concede a los pitagóricos misterios y virtudes morales, y les niega las luces inspiradas posteriores a Cristo por ser paganos.

«which government is so contrary to the practice of modern Christians, that they live as if the blessed word had come upon the earth to grant them privilege to sin.» — el reproche que cierra la comparación: los cristianos modernos viven como si la palabra hubiera venido a darles licencia de pecar.

«NATURAL MAGIC is, as we have said, a comprehensive knowledge of all Nature, by which we search out her secret and occult operations throughout her vast and spacious elaboratory; whereby we come to a knowledge of the component parts, qualities, virtues, and secrets of metals, stones, plants, and animals;» — la definición con que abre el libro I: la magia natural es conocimiento comprensivo de toda la naturaleza, buscado en sus operaciones secretas por metales, piedras, plantas y animales.

«but seeing, in the regular order of the creation, man was the work of the sixth day, every thing being prepared for his vicegerency here on earth, and that it pleased the omnipotent God, after he had formed the great world, or macrocosm, and pronounced it good, so he created man the express image of himself; and in man, likewise, an exact model of the great world.» — el fundamento con que justifica empezar por el hombre: creado el sexto día a imagen de Dios, es a la vez modelo exacto del mundo mayor.

«for, by our first declaring the occult qualities and properties that are hid in the little world, it will serve as a key to the opening of all the treasures and secrets of the macrocosm, or great world:» — la consecuencia metodológica, y es la que ordena el orden de exposición del volumen: el mundo pequeño es la llave con que se abren los secretos del grande.

«ACCORDING to the word of God, which we take in all things for our guide, in the last chapter of Genesis, and the 26th verse, it is said —“God said, let us make man in our image, after our likeness; and let them have dominion over the fifth of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.”» — declara la Escritura como guía en todo y abre con el versículo de la creación del hombre a imagen y semejanza; el escaneo imprime *fifth* por *fish* y sitúa el versículo en el último capítulo del Génesis.

«Here is the origin and beginning of our frail human nature; hence every soul was created by the very light itself, and Fountain of Life, after his own express image, likewise immortal, in a beautiful and well-formed body, endued with a most excellent mind, and dominion or unlimited monarchy-over all Nature, every thing being subjected to his rule, or command;» — lo que Barrett lee en ese versículo: alma creada inmortal por la Fuente de la Vida, en cuerpo bien formado y con monarquía ilimitada sobre la naturaleza.

«one creature only being excepted, which was to remain untouched and consecrated, as it were, to the divine mandate: “Of every tree of the garden thou mayest freely eat;” “But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest of it, thou shalt surely die.” Gen. ii. ver. 16.» — la excepción única de esa monarquía, citada con su referencia: el árbol del conocimiento del bien y del mal.

«Therefore Adam was formed by the finger of God, which is the Holy Spirit; whose figure or outward form was beautiful and proportionate as an angel; in whose voice (before he finned) every found was the sweetness of harmony and music: had he remained in the state of innocency in which he was formed, the weakness of mortal man, in his depraved state, would not have been able to bear the virtue and celestial shrillness of his voice.» — la descripción de Adán antes de la caída: formado por el dedo de Dios —que glosa como el Espíritu Santo—, de figura angélica y con una voz cuya agudeza celeste el hombre caído no podría soportar; el escaneo imprime *finned* por *sinned* y *found* por *sound*.

«But when the deceiver found that man, from the inspiration of God, had began to sing so shrilly, and to repeat the celestial harmony of the heavenly country, he counterfeited the engines of craft: seeing his wrath against him was in vain, he was much tormented thereby, and began to think how he might entangle him into disobedience of the command of his Creator, whereby he might, as it were, laugh him to scorn, in derision of his new creature, man.» — el móvil que atribuye al engañador: la envidia de oír al hombre repetir la armonía celeste, y de ahí la traza para hacerlo desobedecer.

«Van Helmont, in his Oriatrike, chap. xcii. speaking of the entrance of death into human nature, &c., finely touches the subject of the creation, and man's disobedience: indeed, his ideas so perfectly coincide with my own, that I have thought fit here to transcribe his philosophy, which so clearly explains the text of Scripture, with so much of the light of truth on his side, that it carries along with it the surest and most positive conviction.» — la declaración de préstamo más explícita del libro I: Barrett dice transcribir la filosofía de Van Helmont, con capítulo y obra, porque sus ideas coinciden con las propias; todo el desarrollo de la caída que sigue viene bajo esa advertencia.

«“Man being essentially created after the image of God, after that, he rashly presumed to generate the image of God out of himself; not, indeed, by a certain monster, but by something which was shadowly like himself. With the ravishment of Eve, he, indeed, generated not the image God like unto that which God would have inimitable, as being divine; but in the vital air of the seed he generated dispositions; careful at some time to receive a sensitive, discursive, and motive soul from the Father of Light, yet mortal, and to perish; yet, nevertheless, he ordinarily inspires, and of his own goodness, the substantial spirit of a mind shewing forth his own image: so that man, in this respect, endeavoured to generate his own image; not after the manner of brute beasts, but by the copulation of seeds, which at length should obtain, by request, a soulified light from the Creator; and the which they call a sensitive soul.» — primer tramo de la transcripción de Van Helmont anunciada en la plana anterior: el hombre presumió engendrar de sí la imagen de Dios y solo generó disposiciones en el aire vital de la semilla, no la imagen inimitable.

«“For, from thence hath proceeded another generation, conceived after a beast-like manner, mortal, and uncapable of eternal life, after the manner of beasts; and bringing forth with pains, and subject to diseases, and death; so much the more sorrowful, and full of misery, by how much that very propagation in our first parents dared to invert the intent of God.» — sigue Van Helmont, según la transcripción: de ahí procede otra generación concebida a modo de bestia, mortal, con dolores, enfermedades y muerte, por haber invertido la intención de Dios.

«“Therefore the unutterable goodness forewarned them that they should not taste of that tree; and otherwise he foretold, that the same day they should die the death, and should feel all the root of calamities which accompanies death.”» — cierre del pasaje transcrito de Van Helmont: la prohibición del árbol se presenta como aviso previo de la muerte y de toda la raíz de calamidades que la acompaña.

«Deservedly, therefore, hath the Lord deprived both our parents of the benefit of immortality; namely, death succeeded from a conjugal and brutal copulation: neither remained the spirit of the Lord with man, after that he began to be flesh.» — reanudada la voz del Magus tras el pasaje transcrito, sostiene que la inmortalidad se perdió por la cópula conyugal y bestial, y que el espíritu del Señor no permaneció con el hombre hecho carne.

«Further; because that defilement of Eve shall thenceforth be continued in the propagation of posterity, even unto the end of the world, from hence the sin of the despised fatherly admonition, and natural deviation from the right way, is now among other sins for an impurity, from an inverted, carnal, and well nigh brutish generation, and is truly called original sin; that is, man being sowed in the pleasure of the concupiscence of the flesh, shall therefore always reap a necessary death in the flesh of sin;» — la definición de pecado original que da el libro: la mancha de Eva continuada en la propagación, de modo que quien es sembrado en el deleite de la concupiscencia siega muerte en la carne del pecado.

«but, the knowledge of good and evil, which God placed in the dissuaded apple, did contain in it a seminary virtue of the concupiscence of the flesh, that is, an occult forbidden conjunction, diametrically opposite to the state of innocence, which state was not a state of stupidity;» — lo que sostiene sobre la manzana: contenía una virtud seminal de la concupiscencia, y el estado de inocencia que se opone a ella no era estado de estupidez.

«For that the knowledge of good and evil signifies nothing but the concupiscence of the flesh, the Apostle testifies; calling it the law, and desire of sin.» — la lectura del árbol que recorre todo el capítulo: el conocimiento del bien y del mal no significa sino concupiscencia de la carne, y lo apoya en el Apóstol, que la llama ley y deseo de pecado.

«For it pleased the Lord of heaven and earth to insert in the apple an incentive to concupiscence; by which he was able safely to abstain, by not eating of the apple, therefore dissuaded therefrom; for otherwise he had never at any time been tempted, or stirred up by his genital members.» — el punto más incómodo de la exposición, dicho sin rodeo: fue Dios quien insertó en la manzana el incentivo de la concupiscencia, de modo que abstenerse era posible y sin ella no habría habido tentación.

«Therefore the apple being eaten, man, from an occult and natural property ingrafted in the fruit, conceived a lust, and sin became luxurious to him, and from thence was made an animal seed, which, hastening into the previous or foregoing dispositions of a sensitive soul, and undergoing the law of other causes, reflected itself into the vital spirit of Adam; and, like an ignis-fatuus, presently receiving an archeus or ruling spirit, and animal idea, it presently conceived a power of propagating an animal and mortal seed, ending into life.» — la fisiología de la caída, con los términos técnicos de Van Helmont: comida la manzana se hizo una semilla animal que, como un *ignis-fatuus*, recibió un *archeus* o espíritu rector y una idea animal.

«for if man had not tasted the apple, he had lived void of concupiscence, and offsprings had appeared out of Eve (a virgin) from the Holy Spirit.» — la contrafactual con que remata: sin la manzana, la descendencia habría salido de Eva virgen por obra del Espíritu Santo.

«neither doth the text insinuate any other mark of “the knowledge of good and evil” than that they “knew themselves to be naked,” or, speaking properly, of their virginity being corrupted, polluted with bestial lust, and defiled.» — el argumento exegético: el único signo que el texto da del conocimiento del bien y del mal es saberse desnudos, es decir la virginidad corrompida.

«Indeed, their whole “knowledge of good and evil” is included in their shame within their privy parts alone; and therefore in the 8th of Leviticus, and many places else in the Holy Scriptures, the privy parts themselves are called by no other etymology than that of shame; for from the copulation of the flesh their eyes were opened, because they then knew that the good being lost, had brought on them a degenerate nature, shamefulness, an intestine and inevitable obligation of death; sent also into their posterity.» — y su apoyo escriturario: que en el Levítico las partes pudendas no se nombren sino por la vergüenza; la obligación de muerte se declara transmitida a la posteridad.

«therefore, also, the one only healing medicine, of so great an impurity contracted by touching, consisted in washing: under the similitude or likeness thereof, faith and hope, which in baptism are poured on us, are strengthened.» — la conclusión sacramental del pasaje: la única medicina de esa impureza es el lavamiento, y bajo esa semejanza se robustecen la fe y la esperanza del bautismo.

«he thought within himself that the most discreet thing he could do, was hereafter wholly to abstain from his wife, whom he had violated; and therefore he mourned, in chastity and sorrow, a full hundred years; hoping that by the merit of that abstinence, and by an opposition to the concupiscence of the flesh, he should not only appease the wrath of the incensed Deity, but that he should again return into the former splendour and majesty of his primitive innocence and purity.» — el episodio de los cien años: Adán se abstiene de su mujer esperando aplacar la ira divina y volver al esplendor primero.

«and that, therefore, marriage was well pleasing, and was after the fall indulged unto him by God because he had determined thus to satisfy his justice at the fulness of times, which should, to the glory of his own name, and the confusion of Satan, elevate mankind to a more sublime and eminent Hate of blessedness.» — la función que asigna al matrimonio: concedido tras la caída porque Dios había resuelto satisfacer su justicia en la plenitud de los tiempos; el escaneo imprime *Hate* por *state*.

«therefore, when God foretels that the earth shall bring forth thistles and thorns, and that man shall gain his bread by the sweat of his brow, they were not execrations, but admonitions, that those sort of things should be obvious in the earth:» — una lectura que separa maldición de advertencia: los cardos y el pan con sudor no se dan por execraciones sino por avisos de lo que habrá en la tierra.

«But on the serpent and evil spirit alone was the top and summit of the whole curse, even as the privilege of the woman, and the mysterious prerogative of the blessing upon the earth, viz. That the woman's seed should bruise the head of the serpent. So that it is not possible that to bring forth in pain should be a curse; for truly with the same voice of the Lord is pronounced the blessing of the woman, and victory over the infernal spirit.» — y el corolario de esa lectura: la maldición cae entera sobre la serpiente, mientras que parir con dolor va en la misma voz que anuncia que la simiente de la mujer herirá su cabeza, luego no es maldición.

«I am sorry that our school-men, many of them, wish, by their arguments of noise and pride, to draw man into a total animal nature, (nothing more) drawing (by their logic) the essence of a man essentially from an animal nature:» — la objeción expresa a los escolásticos de su tiempo, que Barrett acusa de arrastrar al hombre a una naturaleza enteramente animal por vía de lógica.

«Therefore know, that neither evil spirit, nor whole nature also, can, by any means or any way whatever, change the essence given unto man from his Creator, and by his foreknowledge determined that he should remain continually such as he was created, although he, in the mean time, hath clothed himself with strange properties, as natural unto him from the vice of his own will;» — el límite que fija contra esa reducción: ni el espíritu malo ni la naturaleza entera pueden mudar la esencia dada por el Creador, por más propiedades extrañas que el hombre se haya vestido.

«Therefore Satan instituted a connexion of the seed of man with the seed and in the womb of a junior witch, or sorceress, that he might exclude the dispositions unto an immortal mind from such a new, polished conception: and afterwards came forth an adulterous and lascivious generation of Faunii, Satyrs, Gnomes, Nymphs, Sylphs, Driades, Hamodriades, Neriads, Mermaids, Syrens, Sphynxes, Monsters, &c., using the constellations, and disposing the seed of man for such like monstrous prodigious generations.» — el origen que atribuye a las criaturas intermedias —faunos, sátiros, gnomos, ninfas, sílfides, sirenas—: una conexión de simiente instituida por Satanás, usando las constelaciones.

«And, seeing the Faunii and Nymphs of the woods were preferred before the others in beauty, they afterwards generated their offspring amongst themselves, and at length began wedlocks with men, feigning» — el relato de los súcubos empieza aquí: las ninfas de los bosques, preferidas por su hermosura, engendraron entre sí y luego casaron con hombres; el tramo se corta en el límite del troceo.

«that, by these copulations, they should obtain an immortal soul for them and their offspring; but this happened through the persuasions and delusions of Satan to admit these monsters to carnal copulation, which the ignorant were easily persuaded to; and therefore these Nymphs are called Succubii» — continuación del mismo pasaje: el señuelo era obtener alma inmortal, y de ahí el nombre de súcubos que da a esas ninfas.

«although Satan afterwards committed worse, frequently transchanging himself, by assuming the persons of both Incubii and Succubii, in both sexes; but they conceived not a true young by the males, except the Nymphs alone.» — la distinción que hace dentro del relato: Satanás se trocaba en íncubo y en súcubo en ambos sexos, pero solo las ninfas concebían verdadera prole.

«The which, indeed, seeing the sons of God (that is, men) had now, without distinction, and in many places, taken to be their wives, God was determined to blot out the whole race begotten by these infernal and detestable marriages, through a deluge of waters, that the intent of the evil spirit might be rendered frustrate.» — la lectura del diluvio que sigue de ahí: borrar la raza engendrada de esos matrimonios para frustrar la intención del espíritu malo.

«Of which monsters before mentioned, I will here give a striking example from Helmont: for he says, a merchant of Ægina, a countryman of his, failing various times unto the Canaries, was asked by Helmont for his serious judgment about certain creatures, which the mariners frequently brought home from the mountains, as often as they went, and called them Tude-squils;* for they were dried dead carcasses, almost three-footed, and so small that a boy might easily carry one of them upon the palm of his hand, and they were of an exact human shape; but their whole dead carcass was clear or transparent as any parchment, and their bones flexible like gristles; against the sun, also, their bowels and intestine were plainly to be seen; which thing I, by Spaniards there born, knew to be true.» — el testimonio que atribuye a Van Helmont, con su cadena de informantes declarada: un mercader de Egina que iba a Canarias, los marineros que bajaban de los montes unas carcasas secas de figura humana llamadas *Tude-squils*, y el narrador confirmándolo por españoles nacidos allí.

«I considered that, to this day, the destroyed race of the Pygmies were there; for the Almighty would render the expectations of the evil spirit, supported by the abominable actions of mankind, void and vain;» — la identificación que propone para esos cuerpos: la raza destruida de los pigmeos, dentro del mismo argumento de que Dios deja vana la expectativa del espíritu malo.

«THE wonders of Animal Magic we mean fully to display under the title of Magnetism. But here we hasten to investigate by what means, instruments, and effects, we must apply actives to passives, to the producing of rare and uncommon effects; whether by actions, amulets, alligations and suspensions—or rings, papers, unctions, suffumigations, allurements, sorceries, enchantments, images, lights, sounds, or the like.» — el programa del capítulo II, y el aviso de que la magia animal se tratará bajo el título de magnetismo en el libro II; aquí queda el instrumental de aplicar activos a pasivos.

«If any one shall, with an entire new knife, cut asunder a lemon, using words expressive of hatred, contumely, or dislike, against any individual, the absent party, though at an unlimited distance, feels a certain inexpressible and cutting anguish of the heart, together with a cold chilliness and failure throughout the body;—likewise of living animals, if a live pigeon be cut through the heart, it causes the heart of the party intended to affect with a sudden failure;—likewise fear is induced by suspending the magical image of a man by a single thread;—also death and destruction by means similar to these; and all these from a fatal and magical sympathy.» — el ejemplo con que abre la operatoria: cortar un limón con cuchillo nuevo diciendo palabras de odio hace sentir al ausente, a distancia ilimitada, una angustia cortante; lo adjudica a simpatía mágica.

«Coral is a well-known preservative against witchcraft and poisons, which if worn now, in this time, as much round children's necks as usual, would enable them to combat many diseases which their tender years are subjected to, and to which, with fascinations, they often fall a victim.» — el uso del coral como preservativo contra brujería y venenos, con el reproche de que ya no se cuelga al cuello de los niños como antes.

«I know how to compose coral amulets, or talismans, which, if suspended even by a thread, shall (God assisting) prevent all harms and accidents of violence from fire, or water, or witchcraft, and help them to withstand all their diseases.» — Barrett reclama para sí un saber que no publica: dice saber componer amuletos de coral eficaces, con la salvedad de que Dios asista.

«Paracelsus and Helmont both agree, that in the toad, although so irreverent to the sight of man, and so noxious to the touch, and of such strong violent antipathy to the blood of man, I say, out of this hatred Divine Providence hath prepared us a remedy against manifold diseases most inimical to man's nature.» — la doctrina del sapo, apoyada en la coincidencia declarada de Paracelso y Van Helmont: de la antipatía del animal a la sangre del hombre sale el remedio.

«that the toad may be highly prepared for a sympathetic remedy against the plague or other disorders, such as the ague, falling, sicknesses, and various others; and that the terror of us, and natural inbred hatred may the more strongly be imprinted and higher ascend in the toad, we must hang him up aloft in a chimney, by the legs, and set under him a dish of yellow wax, to receive whatsoever may come down, or fall from his mouth; let him hang in this position, in our sight, for three or four days, at least till he is dead: now we must not omit frequently to be present in sight of the animal, so that his fears and inbred terror of us, with the ideas of strong hatred, may encrease even unto death. So you have a most powerful remedy in this one toad, for the curing of forty thousand persons infected with the pest or plague.» — el procedimiento y su rendimiento declarado: colgar el sapo por las patas sobre un plato de cera amarilla y dejarse ver de él hasta que muera, para curar cuarenta mil apestados con un solo animal.

«Van Helmont's process for making a preservative amulet against the plague is as follows:— “In the month of July, in the decrease of the moon, I took old toads, whose eyes abounded with white worms hanging forth into black heads, so that both his eyes were totally formed with worms, perhaps fifty in number, thickly compacted together, their heads hanging out; and as oft as any one of them attempted to get out, the toad, by applying his fore-foot, forbade its utterance. These toads being hung up, and made to vomit in the manner before mentioned, I reduced the insects and other matters ejected from the toad, with the waxen dish being added thereto; and, the dried carcass of the toad being reduced into powder, I formed the whole into troches, with gum-dragon;» — el proceso paralelo que atribuye a Van Helmont y transcribe en primera persona, con mes y fase lunar: sapos viejos con gusanos en los ojos, reducidos a polvo y formados en trociscos con goma.

«which, being borne about the left breast, drove speedily away all contagion; and being fast bound to the place affected, thoroughly drew out the poison: and these troches were more potent after they had returned into use divers times, than when new.» — el modo de uso y una observación contraintuitiva que el pasaje declara comprobada: los trociscos son más potentes tras haber servido varias veces que recién hechos.

«For the poison of the plague is subdued by the poison of the toad, not by an action primarily destructive, but by a secondary action; as the pestilent idea of hatred or terror extinguishes the ferment, by whose mediation the poison of the plague subsists, and proceeds to infect:» — la explicación causal, que es la teoría del *archeus* aterrado: el veneno del sapo no destruye directamente sino que extingue el fermento por cuya mediación subsiste el veneno de la peste.

«But this cure of diseases by the serpent contains a great mystery, viz. that as death crept in by the serpent of old, itself ought to be mitigated by the death of the serpent;» — el principio que ordena la farmacopea de este capítulo: la muerte entró por la serpiente y por la muerte de la serpiente debe mitigarse.

«for Adam, being skilful in the properties of all beasts, was not ignorant also that the serpent was more crafty than other living creatures, and that the aforesaid balsam, the remedy of death, lay hid in the serpent;» — el corolario que le adjunta: Adán, sabedor de las propiedades de los animales, conocía el bálsamo remedio de la muerte escondido en la serpiente, y de ahí que el engañador tomara esa forma.

«Rhubarb, on account of its violent antipathy to choler, wonderfully purges the fame.» — un ejemplo del mismo principio de antipatía llevado a la purga: el ruibarbo purga la cólera por serle contrario; el escaneo imprime *fame* por *same*.

«Music is a well-known specific for curing the bite of a tarantula, or any venomous spider; likewise, water cures the hydrophobia.» — dos remedios que da por sabidos y que apoyan la misma doctrina de la simpatía: la música contra la picadura de tarántula y el agua contra la hidrofobia.

«Rape seeds, sown with cursings and imprecations, grows the fairer, and thrives; but if with praises, the reverse.» — el caso invertido, que Barrett consigna sin armonizarlo con el resto: la semilla sembrada con maldiciones medra, y con alabanzas no.

«The juice of deadly nightshade, distilled, and given in a proportionate quantity, makes the party imagine almost whatever you chuse.» — el paso de la farmacopea a la operación sobre la imaginación ajena, que es la bisagra hacia el capítulo de los ungüentos.

«* I have tried this experiment upon the toad, and other reptiles of his nature, and was satisfied of the truth of this affirmation.» — una nota al pie en primera persona, marcada con asterisco: Barrett declara haber probado él mismo el experimento del sapo; estas notas son la capa donde su voz propia se distingue del cuerpo compilado.

«In the late change of Administration, I knew, at least five days before it actually terminated, that it would be as I described to a few of my friends.» — otra nota en primera persona, y la más comprometida: declara haber sabido cinco días antes el cambio de gobierno y habérselo dicho a unos pocos amigos.

«These two letters are a powerful charm, or amulet, against the Common ague;» — el amuleto de dos letras que da contra la fiebre intermitente; las letras mismas van en la lámina y no tienen capa de texto en este ejemplar.

«they will be found a speedy and certain cure, and much more efficacious than the word Abracadabra:» — la comparación con que lo recomienda, y que de paso fija su postura sobre la fórmula más famosa del género.

«It is here to be particularly noticed by us, that, informing of a charm, or amulet, it will be of no effect, except the very foul of the operator is strongly and intensely exerted and impressed,» — la condición sin la cual declara nulo cualquier ensalmo o amuleto: el alma del operador ha de estar fuerte e intensamente ejercida; el escaneo imprime *foul* por *soul*.

«UNGUENTS, or unctions, collyries, philters, &c., conveying the virtues of things natural to our spirits, do multiply, transform, transfigure, and transmute it accordingly;» — la definición operativa de los ungüentos y colirios: conducen las virtudes de las cosas naturales a nuestro espíritu y lo transmutan.

«Now the fight, as it perceives more purely and clearer than the other senses, seals in us the marks of things more acutely, and does, most of all, and before all others, agree with our fantastic spirit;» — por qué privilegia la vista entre los sentidos: sella las marcas de las cosas con más agudeza y concuerda antes que ninguno con el espíritu fantástico; el escaneo imprime *fight* por *sight*.

«There are some collyriums which make us see the images of spirits in the air, or elsewhere;» — la consecuencia más fuerte de esa doctrina, dicha sin reserva: hay colirios que hacen ver imágenes de espíritus en el aire.

«And, in some measure, this is the cause why mad and melancholy men believe they hear and fee things equally false and improbable,» — y el límite que él mismo pone al lado: por esa vía explica también que los locos y melancólicos oigan y vean cosas falsas; el escaneo imprime *fee* por *see*.

«For, if you would procure the solary virtue of any thing, this is to be wrapped up in bay-leaves, or the skin of a lion, hung round the neck with gold, silk, or purple or yellow thread: while the sun reigns in the heavens, so shalt thou be endued with the virtue of that thing.» — la técnica de la suspensión y la envoltura, con su regla horaria: la virtud solar se toma envolviendo la cosa en hojas de laurel o piel de león y colgándola mientras reina el Sol.

«So if a saturnine quality or thing be desired, thou shalt in like manner take that thing, while Saturn reigns, and wrap it up in the skin of an ass, or in a cloth used at a funeral, especially if melancholy or sadness is to be induced, and with a sad, or ash, or leaden, or black silk or thread, hang it about thy neck; and so in the same manner we must proceed with the rest.» — la misma técnica del lado saturnino, y aquí se ve que el sistema es de correspondencias completas: piel de asno o paño de funeral, hilo ceniciento, plomizo o negro, si lo que se busca es melancolía.

«IT is necessary, in this place, to speak of the antipathies of natural things, seeing it is requisite, as we go on, to have a thorough knowledge of that obstinate contrariety of Nature, where any thing shuns its contrary, and drives it, as it were, out of its presence.» — la definición de antipatía natural con que abre el capítulo: contrariedad obstinada por la que una cosa rehúye a su contraria y la echa de su presencia.

«Such antipathy as this has the root rhubarb against choler; treacle against poison; the sapphire stone against hot biles, feverish heats, and diseases of the eyes; the amethyst against drunkenness; the jasper against the bloody-flux and offensive imaginations; the emerald, and agnus castus against lust; achates, or agates, against poison; piony against the falling sickness; coral against the ebullition of black choler, and pains of the stomach; the topaz against spiritual heats, such as are covetousness, lust, and all manner of love excesses.» — el catálogo de antipatías con que la ilustra, que empareja piedra y dolencia una a una: zafiro contra los ardores, amatista contra la embriaguez, jaspe contra las imaginaciones ofensivas, esmeralda y sauzgatillo contra la lujuria.

«A diamond disagrees with a loadstone; that being present, it suffers no iron to be drawn to it.» — el ejemplo que da como comprobable a mano: el diamante presente impide al imán atraer el hierro.

«Nature hath depictured the sign of this antipathy upon the livers of sheep, in which the very figure of frog-parsley doth naturally appear.» — la doctrina de la signatura aplicada a la antipatía: la naturaleza pinta la señal en el hígado de las ovejas, donde aparece la figura de la hierba que las daña.

«Apollo says, in his hieroglyphics, if any one be girt about with the skin of a civet-cat, he may pass safe through his enemies.» — una autoridad citada como *Apollo* en sus jeroglíficos, para el uso de la piel de civeta como salvoconducto entre enemigos.

«IT is expedient for us to know that there are some things which retain virtue only while they are living, others even after death.» — la distinción que ordena el capítulo siguiente: hay virtudes que solo duran mientras el animal vive y otras que persisten tras la muerte.

«Hence this general rule,---that whatever things are taken for magical uses from animals, whether they are stones, members, hair, excrements, nails, or any thing else, they must be taken from those animals while they are yet alive, and, if it is possible, that they may live afterwards.» — la regla general que saca de esa distinción, y que lleva dentro su propia reserva: lo que se tome de un animal para uso mágico se toma en vida y, de ser posible, dejándolo vivir después.

«Democritus writes, that if any one shall take out the tongue of a water-frog, no other part of the animal sticking to it, and lay it upon the place where the heart beats of a woman, she is compelled, against her will, to answer whatsoever you shall ask of her.» — un procedimiento de interrogatorio forzoso que atribuye a Demócrito, con la lengua de rana puesta sobre el pecho de una mujer.

«There are very many properties that remain after death; and these are things in which the idea of the matter is less swallowed up, according to Plato, in them: even after death, that which is immortal in them will work some wonderful things:» — el fundamento que da a las virtudes póstumas, apoyado en Platón: son aquellas cosas en que la idea de la materia queda menos absorbida, y lo inmortal en ellas sigue obrando.

«IT is a common opinion of magicians; that stones inherit great virtues, which they receive through the spheres and activity of the celestial influences, by the medium of the soul or spirit of the world.» — la doctrina común que recoge sobre las piedras: reciben sus virtudes de las influencias celestes por medio del alma o espíritu del mundo.

«Authors very much disagree in respect of the probability of their actually having such virtues in potentia, some debating warmly against any occult or secret virtue lying hid in them; others, as warmly, shewing the causes and effects of these sympathetic properties.» — y el desacuerdo que consigna sin arbitrar: unos autores niegan calurosamente toda virtud oculta en las piedras y otros muestran con el mismo calor sus causas y efectos.

«However, to leave there trifling arguments to those who love cavil and contentions better than I do, and, as I have neither leisure nor inclination to enter the lists with sophists, and tonguephilosophers; I say, that these occult virtues are disposed throughout the animal, vegetable, and mineral kingdoms, by seeds, or ideas originally emanating from the Divine mind, and through supercelestial spirits and intelligence always operating, according to their proper offices and governments allotted them;» — cómo se sitúa Barrett ante esa disputa: declara no tener tiempo ni gana de entrar en liza con sofistas, y sostiene que las virtudes ocultas están dispuestas por semillas o ideas emanadas de la mente divina.

«The stone heliotropium, green, like a jasper or emerald, beset with red specks, makes the wearer constant, renowned, and famous, and conduces to long life;» — la entrada del heliotropo en el catálogo de piedras, con sus efectos sobre la constancia, la fama y la vida larga.

«there is, likewise, another wonderful property in this stone, and that is, that it so dazzles the eyes of men, that it causes the bearer to be invisible;» — la propiedad más fuerte que le atribuye, y que en la plana siguiente acota.

«but then there must be applied to it the herb bearing the same name, viz. heliotropium, or the sun-flower;» — la acotación que sigue inmediatamente, y sin la cual la afirmación anterior queda falseada: la invisibilidad exige aplicar además la hierba del mismo nombre.

«and these kind of virtues Albertus Magnus, and William of Paris, mention in their writings.» — las dos autoridades a las que remite por esas virtudes, nombradas en el propio texto.

«Apollonius is reported to have found a stone called pantaura, (which will attract other stones, as the loadstone does iron) most powerful against all poisons:» — la piedra pantaura, dada con el verbo del rumor —se reporta— y no como hecho propio.

«There is a book called, “A Book of the Laws of Pluto,” which speaks of monstrous generations, which are not produced according to the laws of Nature.» — la fuente que nombra para las generaciones monstruosas, con el título tal cual lo imprime el ejemplar.

«Of these things which follow we know to be true; viz. of worms are generated gnats; of a horse, wasps; of a calf and ox, bees.» — la lista de generaciones espontáneas que da por sabidas de propia ciencia, y no por autoridad: mosquitos de los gusanos, avispas del caballo, abejas del ternero y del buey.

«And there is an art wherewith a hen, sitting upon eggs, may be generated the form of a man, which I myself know how to do, and which magicians call the mandrake, and it hath in it wonderful virtues.» — una de las pocas veces en que Barrett reclama una técnica en primera persona del singular: dice saber él mismo generar bajo una gallina clueca la forma de un hombre, que los magos llaman mandrágora.

«For a congruity of natural things is sufficient for the receiving of influence from celestial; because, nothing hindering, the celestials send forth their light upon inferiors; they suffer no matter to be destitute of their virtue.» — el principio que sostiene toda la magia natural del libro: basta la congruencia de las cosas naturales para recibir la influencia celeste, porque los cielos no dejan materia sin virtud.

«Wherefore as much matter as is perfect and pure is, as we before said, fitted to receive celestial influences; for that is the binding and continuing of the matter of the soul to the world, which doth daily flow in upon things natural, and all things which Nature hath prepared, that it is impossible that a prepared matter should not receive life, or a more noble» — y su forma más fuerte, hasta el límite de lo imposible: una materia preparada no puede dejar de recibir vida o forma más noble; el tramo se corta al pie de la plana.

«WE have so far spoken concerning the great virtues, and wonderful efficacy, of natural things; it remains now that we speak of a wonderful power and faculty of fascination; or, more properly, a magical and occult binding of men into love or hatred, sickness or health;» — la definición de fascinación con que cierra la magia natural: no un embrujo sino una atadura mágica y oculta de los hombres a amor u odio, salud o enfermedad.

«also the binding of thieves, that they cannot steal in any place; or to bind them that they cannot remove, from whence they may be detected;—the binding of merchants, that they cannot buy nor fell;—the binding of an army, that they cannot pass over any bounds; —the binding of ships, so that no wind, though ever so strong, shall be able to carry them out of that harbour;—the binding of a mill, that it cannot, by any means whatsoever, be turned to work;—the binding of a cistern, or fountain, that the water cannot be drawn up out of them; —the binding of the ground, so that nothing will bring forth fruit, or flourish in it; also, that nothing can be built upon it;—the binding of fire, that, though it be ever so strong, it shall burn no combustible» — el catálogo de ataduras que enumera —ladrones, mercaderes, ejércitos, naves, molinos, cisternas, la tierra misma y el fuego—, que muestra hasta dónde extiende el alcance de la operación; el tramo se corta al pie de la plana.

«thing that is put to it;—also, the binding of lightnings and tempests, that they shall do no hurt;—the binding of dogs, that they cannot bark;—also, the binding of birds and wild beasts, that they shall not be able to run or fly away; and things similar to these, which are hardly creditable, yet known by experience.» — el cierre del catálogo al abrir la plana siguiente, con la reserva que él mismo introduce: son cosas apenas creíbles, y las funda en experiencia.

«They are thus done: by sorceries, collyries, unguents, potions, binding to and hanging up of talismans, by charms, incantations, strong imaginations, affections, passions, images, characters, enchantments, imprecations, lights, and by sounds, numbers, words, names, invocations, swearings, conjurations, consecrations, and the like.» — los medios por los que declara que esas ataduras se hacen, en una lista que va de lo material a lo verbal: ungüentos y talismanes, pero también imaginaciones fuertes, números, nombres y conjuros.

«THE force of sorceries are, no doubt, very powerful; indeed they are able to confound, subvert, consume, and change all inferior things; likewise there are sorceries by which we can suspend the faculties of men and beasts.» — lo que atribuye a las hechicerías propiamente dichas: confundir, subvertir y mudar las cosas inferiores, y suspender las facultades de hombres y bestias.

«First, if it comes over new wine, it will turn it sour; and if it does but touch a vine, it will spoil it for ever; and, by its very touch, it renders all plants and trees barren, and those newly set, die;» — abre el catálogo de lo que atribuye a la sangre menstrua, y el registro es de daño material comprobable: agriar el vino nuevo, echar a perder la vid para siempre, esterilizar plantas y árboles.

«by the taste, it makes dogs run mad, and, being thus mad, if they once bite any one, that wound is incurable;» — el mismo catálogo llevado al daño animal, con una consecuencia que declara sin cura.

«but if after sun-rise, the corn withers; also, they are able to expel hail, rain, thunders, and lightnings; more of which Pliny mentions.» — la variable horaria del mismo efecto y la autoridad a la que remite por el resto, nombrada en el texto.

«yet much greater if they happen between the decrease and change;» — la variable lunar: el efecto crece entre el menguante y el cambio.

«if they happen in the eclipse of the sun or moon, they are a most incurable and violent poison.» — y el extremo de esa escala, con el eclipse como momento de máxima potencia; es la misma lógica horaria que gobierna después toda la talismánica.

«The civet-cat, also, abounds with sorceries; for the posts of a door being touched with her blood, the arts of jugglers and sorcerers are so invalid that evil spirits can by no means be called up, or compelled to talk with them:---this is Pliny's report.» — un caso que Barrett marca expresamente como ajeno —lo cierra atribuyéndoselo a Plinio—: la sangre de civeta en los quicios de la puerta invalida el arte de los hechiceros.

«They say, also, that a stone bitten by a mad dog causes discord, if it be put into drinks; and if any one shall put the tongue of a dog, dried, into his shoe, or some of the powder, no dog is able to bark at him who hath it; and more powerful this, if the herb hound's-tongue be put with it.» — recetas dadas con el verbo impersonal del rumor, y no en su propia voz.

«There is a poison from mares, after copulation, which, being lighted in torches composed of their fat and marrow, doth represent on the walls a monstrous deformity of horses' heads, which thing is both easy and pleasant to do:» — la clase de efecto que ocupa el final del capítulo, y que es de proyección de imágenes: antorchas de grasa y tuétano de yegua que pintan cabezas de caballo en las paredes.

«And the skin of a serpent or snake, lighted in a green lamp, makes the images of the same to appear;» — el mismo procedimiento con lámpara verde y piel de serpiente; enlaza con los aparatos ópticos que discute más adelante.

«WE call fascination a binding, because it is effected by a look, glance, or observation, in which we take possession of the spirit, and overpower the same, of those we mean to fascinate or suspend; for it comes through the eyes, and the instrument by which we fascinate or bind is a certain, pure, lucid, subtil spirit, generated out of the ferment of the purer blood by the heat of the heart, and the firm, determined, and ardent will of the soul which directs it to the object previously disposed to be fascinated.» — la definición de fascinación y su mecánica declarada: un espíritu puro y sutil generado del fermento de la sangre por el calor del corazón, dirigido por la voluntad ardiente del alma.

«So the eye, being opened and intent upon any one with a strong imagination, doth dart its beams, which are the vehicle of the spirit, into whatever we will affect or bind, which spirit striking the eye of them who are fascinated, being stirred up in the heart and soul of him that sends them forth, and possessing the breast of them who are struck, wounds their hearts, infects their spirits, and overpowers them.» — la descripción del proceso: el ojo dispara rayos que son vehículo del espíritu, y ese espíritu hiere el corazón del fascinado.

«Know, likewise, that in witches, those are most bewitched, who, with often looking, direct the edge of their sight to the edge of the sight of those who bewitch or fascinate them; whence arose the saying of “Evil eyes, &c.”» — la condición que exige el efecto y la explicación que da del dicho corriente: hace falta que las miradas se crucen filo con filo.

«For when their eyes are reciprocally bent one upon the other, and are joined beams to beams, and lights to lights, then the spirit of the one is joined to the spirit of the other, and then are strong ligations made; and most violent love is stirred up, only with a sudden looking on, as it were, with the darting a look, or piercing into the very inmost of the heart, whence the spirit and amorous blood, being thus wounded, are carried forth upon the lover and enchanter;» — el mismo mecanismo aplicado al amor repentino: rayos juntados a rayos, y de ahí la ligadura violenta.

«no otherwise than the spirit and the blood of him that is murdered is upon the murderer, who, if standing near the body killed, the blood flows afresh, which thing has been tried by repeated experiments.» — el paralelo que usa para hacerlo plausible, dado como probado por experimentos repetidos: la sangre del muerto que mana de nuevo ante el matador.

«therefore collyries, ointments, alligations, &c. are used to affect and corroborate the spirit in this or that manner: to induce love, they use venereal collyriums, as hippomanes, blood of doves, &c. To induce fear, they use martial collyriums, as the eyes of wolves, bear's fat, and the civet-cat. To procure misery, or sickness, they use saturnine, and so on.» — el reparto planetario de los colirios que refuerzan la fascinación: venéreos para el amor, marciales para el miedo, saturninos para la miseria o la enfermedad.

«THE Author having, under the title of Natural Magic, collected and arranged every thing that was curious, scarce, and valuable, as well his own experiments, as those in which he has been indefatigable in gathering from the science and practice of Magical Authors, and those the most ancient and abstruse, as may be seen in the list at the end of the Book, where he has put down the names of the authors, from which he has translated many things that were never yet published in the English language, particularly Hermes, Tritemius, Paracelsus, Bacon, Dee, Porta, Agrippa, &c. &c. &c.; from whom he has not been ashamed to borrow what he thought and knew would be valuable and gratifying to the sons of Wisdom, in addition to many other rare and uncommon experiments relative to this art.» — la declaración de préstamo más explícita del libro I, y en tercera persona sobre sí mismo: dice haber traducido de Hermes, Tritemio, Paracelso, Bacon, Dee, Porta y Agrippa cosas nunca publicadas en inglés, y no avergonzarse de tomarlas; remite a una lista de autores al final del libro.

«THE TRUE SECRET OF THE PHILOSOPHERS' STONE; OR, JEWEL OF ALCHYMY. WHEREIN THE PROCESS OF MAKING THE GREAT ELIXIR is discovered; BY WHICH BASE METALS MAY BE TURNED INTO PURE GOLD; CONTAINING THE MOST EXCELLENT AND PROFITABLE INSTRUCTIONS IN THE HERMETIC ART; DISCOVERING THAT VALUABLE AND SECRET MEDICINE OF THE PHILOSOPHERS, To make Men Healthy, Wise, and Happy. BY F. BARRETT, STUDENT OF CHEMISTRY, NATURAL PHILOSOPHY, &c. 1801.» — la portadilla propia del tratado alquímico, que va firmada y fechada aparte dentro del mismo volumen.

«this little Treatise is truly spiritual, and essential to the happiness of man: therefore, to those who wish to be happy, with every good intention we commend this Work to be their constant companion and study, in which, if they persevere, they shall not fail of their desires in the attainment of the true Philosophers' Stone.» — cómo presenta el tratado: una esencia espiritual extraída de mucha materia, y una promesa condicionada a la perseverancia.

«suffice it to say, that Alchymy, the grand touch-stone of natural wisdom, is of Divine origin: it was brought down from Heaven by the Angel Uriel.» — el origen que declara para la alquimia, sin matizarlo: divino, traído del cielo por el ángel Uriel.

«Zoroaster, the first philosopher by fire, made pure gold from all the seven metals; he brought the sun ten times brighter from the bed of Saturn, and fixed it with the moon, who thereby copulating, begot a numerous offspring of an immortal nature, a pure living spiritual sun, burning in the refulgency of its own divine light, a feed of a sublime and fiery nature, a vigorous progenitor.» — la genealogía con que abre, en lenguaje de operación y no de historia: Zoroastro haciendo oro puro de los siete metales y casando el sol con la luna.

«This Zoroaster was the father of alchymy, illumined divinely from above; he knew every thing, yet seemed to know nothing; his precepts of art were left in hieroglyphics, yet in such sort that none but the favourites of Heaven ever reaped benefit thereby.» — y la razón que da de que ese saber no se transmitiera: los preceptos quedaron en jeroglíficos, de modo que solo los favoritos del cielo sacaron provecho.

«Hermes Trismegistus, Geber, Artephius, Bacon, Helmont, Lully, and Basil Valentine, have written most profoundly, yet abstrusely, and all declare not the thing sought for.» — el juicio que hace de la tradición escrita: los grandes escribieron profundamente y ninguno declara la cosa buscada.

«Some say they were forbid; others, that they declared it obviously and intelligibly, yet some few little points they kept to themselves. However far off the main point they lead us, of this be sure,---that something valuable is to be drained, as it were, out of each.» — el desacuerdo sobre por qué callaron, consignado sin arbitrar, y la regla práctica que saca: de cada uno se drena algo de valor.

«Geber is good---Artephius is better---but Flammel is best of all;--- and better still than these is the instructions we give; for with them a man (following our directions) shall never want gold; therefore to be an adept is possible, but first “seek the kingdom of God, and all these things shall be added unto you.”» — la jerarquía que establece entre esos autores y la posición que se da a sí mismo por encima, con una condición evangélica; el ejemplar imprime *Flammel*.

«The cabala, in its utmost purity, is contained in the many precepts given in this book.» — lo que el tratado alquímico dice de la cábala: no la remite a otro libro sino que la declara contenida en sus propios preceptos.

«The noble and virtuous Brethren of the Rosy Cross hold this truth sacred,---that “Virtue flies from no man;” therefore how desirable a thing is Virtue.» — la única mención de los Hermanos de la Rosa Cruz en este tramo, y lo que les atribuye es una sentencia moral, no una organización.

«She teaches us, first, wisdom, then charity, love, mercy, faith, and constancy: all these appertain to Virtue; therefore it is physically possible for any well-inclined man to become an adept, provided he lays aside his pride of reasoning, all obstinacy, blindness, hypocrisy, incredulity, superstition, deceit, &c.» — la tesis que hace del adeptado una posibilidad abierta y no un privilegio: cualquier hombre bien dispuesto puede llegar a adepto si deja el orgullo de razonar.

«Therefore, to be an adept, as we have before hinted, is to know thyself, fear God, and love thy neighbour as thyself; and by this thou shalt come to the fulfilment of thy desires, O, man; but by no other means under the scope of Heaven.» — la definición de adepto que da, reducida a tres preceptos morales, y con la exclusión de cualquier otro medio.

«I say, thou shalt visibly and sensibly, according to thy corporal faculties; not imaginary, not delusively, but real.» — la insistencia en que lo prometido es percepción corporal y no imaginación; el desmentido preventivo de una lectura alegórica.

«notwithstanding Kircher's declamation against the possibility of obtaining it, noting them all who professed alchymy to be a set of impostors and jugglers,» — la objeción contraria que el propio tratado consigna antes de responderla: Kircher declamando contra la posibilidad de la piedra y llamando impostores a cuantos profesan la alquimia.

«Van Helmont says---“I have divers times handled that stone with my hands, and have seen a real transmutation of saleable quicksilver with mine eyes, which, in proportion, did exceed the powder which made the gold in some thousand degrees.» — el testimonio que opone a esa objeción, en primera persona de Van Helmont: haber manejado la piedra y visto la transmutación con sus ojos.

«It was of the colour that is in saffron, being weighty in its powder, and shining like bruised glass, when it should be the less exactly beaten.» — la descripción física del polvo que da el mismo testimonio, y que es lo que lo vuelve citable como observación y no como doctrina.

«For that powder, by uniting the aforesaid quicksilver unto itself, preserved the same, at one instant, from an eternal rust, putrefaction, death, and torture of the fire, howsoever most violent it was, and made it as an immortal thing, against any vigour or industry of art and fire, and transchanged it into the virgin purity of gold; at leastwise one only fire of coals is required herein.» — el efecto que le atribuye el testimonio, con su detalle económico: basta un solo fuego de carbones.

«By which we see, that so learned and profound a philosopher as Van Helmont could not so easily have been made to believe that there existed a possibility of transmutation of base metals into pure gold, without he had actually proved the same by experiment.» — el argumento con que Barrett recoge el testimonio: no la doctrina de Van Helmont sino su reticencia, porque un filósofo así no se dejaría persuadir sin experimento.

«Again, let the standing monuments of Flammel's liberal bounty to the poor, through this mean, to be seen at Paris every day, stand as a testimony to the truth of the existing possibility of transmutation.» — el segundo testimonio que ofrece, y es material y público: las fundaciones de caridad de Flammel que dice verse a diario en París.

«Likewise, Helmont mentions a stone that he saw, and had in his possession, which cured all disorders, the plague not excepted.» — el desplazamiento del asunto de la transmutación a la medicina, que es lo que ocupa el resto del capítulo.

«‘My most dear friend, unless thou come hitherto, so as to be able, by one only remedy, to cure every disease, thou shalt remain in thy young beginnings, however old thou shalt become.’» — la sentencia que el relato pone en boca de Butler, el irlandés de la piedra: sin un remedio único para toda dolencia, el médico se queda en principiante por viejo que llegue a ser.

«But I willingly confess, that that new mode of curing was unaccustomed and unknown to me:» — la abstención del narrador ante ese modo de curar, que confiesa desconocido; el relato conserva la reserva en vez de suprimirla.

«‘Be it so,’ said Butler; ‘for neither do I require any other thing, than that he do, every morning, touch this little stone, thou seest, with the top of his tongue; for after three weeks from thence, let him wash the painful and unpainful knots with his own urine, and thou shalt soon afterwards see him cured, and soundly walking.» — el procedimiento que el relato atribuye a Butler: tocar la piedra con la punta de la lengua cada mañana y lavar los nudos con la propia orina a las tres semanas.

«‘That Prince is mad, or witless and miserable, and therefore will I never help him: for neither do I stand in need of his money---neither do I yield--- nor am I inferior to him.’» — la negativa de Butler al príncipe gotoso, que el relato conserva sin suavizar.

«But very many being present witnesses of these same wonders, did suspect some hidden sorcery, or diabolical craft; for the common people have it for an ancient custom, that whatsoever honest thing their ignorance has determined not to comprehend, they do, for a privy shift of their ignorance, refer the same to be the juggling of an evil spirit.» — la lectura que el texto hace de la reacción del público: la acusación de hechicería se explica como recurso de la ignorancia ante lo que no comprende.

«And when he understood that poison had given a beginning to the disease, he said,---that, as the cause had come from within to without, the oil ought to be taken into the body, or the stone to be touched with the tongue; because the grief being cherished within, it was not local or external;» — el razonamiento terapéutico que el relato atribuye a Butler: si la causa vino de dentro afuera, el remedio ha de tomarse dentro.

«Study day and night, and supplicate thy Creator that he would be pleased to grant thee knowledge and understanding; and that the pure spirits may have communication with, and influence, in thee.» — la disciplina que el tratado prescribe antes de cualquier operación, y que empareja estudio con petición de comunicación de los espíritus puros.

«Be not overcome with drunkenness; for, be assured, that half the evils that befall mankind originate in drunkenness: for too great a quantity of strong liquors deprive men of their reason; then, having lost the use of the faculty of their judgment, they immediately become the recipient of all evil influences, and are justly compared to» — el argumento con que prohíbe la embriaguez, y no es de decoro sino operativo: quien pierde el juicio queda hecho receptáculo de toda influencia mala; el tramo se corta al pie de la plana.

«Avoid gluttony, and all excess---it is very pernicious, and from the Devil: these are the things that constantly tempt man, and by which he falls a prey to his spiritual adversary; for he is rendered incapable of receiving any good or divine gift.» — la misma razón aplicada a la gula: incapacita para recibir el don divino, que es la condición de toda la obra.

«Covet not much gold, but learn to be satisfied with enough; for to desire more than enough, is to offend the Deity.» — el límite que pone al fin declarado del tratado: querer más que lo bastante se declara ofensa, aunque el libro enseñe a hacer oro.

«When thou shalt have so far purified thy heart, as we have spoken is indispensably necessary for the receiving of every good thing, thou shalt then fee with other eyes than thou dost at present—thy spiritual eye will be opened, and thou shalt read man as plain as thou wilt our books; but, for all this, depend not on the strength of thy own wisdom, for even then, when» — lo que promete a quien purifique el corazón —un ojo espiritual abierto, capaz de leer al hombre como se lee un libro— con la reserva de no fiarse de la propia sabiduría; el escaneo imprime *fee* por *see*.

«Perhaps, I do not doubt but, there are some that will say, when they look at our works, this fellow is all rant, all preaching—he tells us what we knew before as well as himself.» — la objeción que el propio autor se plantea, y es la más útil de todo el tratado para medirlo: que su libro es pura prédica y no dice nada nuevo.

«Hermes Trismegistus, that ancient philosopher, wrote touching the attainment of this stone, which he pronounced to be of all benefit to man, and one of the greatest blessings he could possess; and although his writings contain much of the excellency of truth, being wrapped up in such symbolical figures, it renders them exceedingly difficult to be understood, yet, if comprehended, they, no doubt, contain some very great secrets by which mortal man may profit.» — lo que dice de Hermes: que escribió sobre la piedra con verdad envuelta en figuras simbólicas, difíciles de entender pero provechosas si se comprenden.

«I say it is to be found in ourselves.» — la tesis propia del tratado, dicha en una línea: la primera materia está en nosotros mismos.

«We all possess this first matter, from the beggar to the king; every mothers' son carries it about him; and, could our ingenious chemists but find a process for the extracting, how well would all their labours be repaid.» — y su alcance universal: del mendigo al rey, todos la llevan; lo que falta es el proceso de extracción.

«Many great philosophers and chemists, whom I have the pleasure to know, affirm that, admitting of the possibility of transmutation, it (i. e. the first matter) must be taken from the purest gold. To this I say it must not; neither has it any thing at all to do with extrinsical gold,» — la disputa que consigna con sus contrarios nombrados como grupo —filósofos y químicos que trata—: sostienen que la primera materia ha de tomarse del oro más puro, y él lo niega.

«True, it may so; but then I would ask if they could ever produce more gold than that out of which the soul or essence was extracted;» — la objeción con que responde, y es de rendimiento: pregunta si alguna vez sacaron más oro que aquel del que extrajeron el alma.

«I say in us is the power of all wonderful thing's, which the supreme Creator has, of his infinite mercy, implanted in our souls; out of her is to be extracted the first matter» — el desplazamiento que resulta de todo lo anterior: el poder está implantado en el alma, y de ella se extrae la primera materia; el tramo se corta al pie de la plana.

«I say the soul is then a free agent, and has the power, spiritually and magically, to act upon any matter whatsoever;» — la consecuencia operativa: el alma queda como agente libre con poder de obrar espiritual y mágicamente sobre cualquier materia.

«The expence thou must be at will be but a trifle: all the instruments necessary are but three, viz. a crucible, an egg philosophical, and a retort with its receiver.» — el instrumental que declara suficiente, y llama la atención por lo escueto: crisol, huevo filosófico y retorta con su recipiente.

«Put your fine gold, in weight about 5 dwts., file it up, put it into your philosophic egg, pour upon it the twice of its weight of the best Hungarian , close up the egg with an Hermetic seal, put it for three months in horse-dung, take it out at the end of that time, and see what kind of form thy gold and has assumed; take it out, pour on it half its weight of good spirit of sal ammon., set them in a pot full of sand over the fire in the retort, let them distil into a pure essence,» — la receta única y detallada del tratado: oro fino en el huevo filosófico, sello hermético y tres meses en estiércol de caballo; el escaneo deja un hueco donde el impreso nombraba el reactivo húngaro y otro en la frase del oro.

«then take them out, and fee what thou hast---a pure etherial essence, which is the living gold; pour this pure spiritual liquor upon a drachm of molten fine gold, and you will find that which will satisfy thy hunger and thirsting after this secret; for the increase of thy gold will seem to thee miraculous, as indeed it is.» — el producto que promete y su prueba: la esencia etérea que llama oro vivo, vertida sobre oro fundido; el escaneo imprime *fee* por *see*.

«Take it to a jeweller's, or goldsmith's; let him try it in thy presence,» — la verificación que el propio texto ordena, y es externa y comercial: llevarlo a un joyero y hacerlo ensayar delante del operador; el tramo se corta al pie de la plana.

«be not hasty to reveal any secrets thou mayest learn, for the good spirits, both day and night, will be thy instructors, and will continually reveal thee many secrets.» — la regla de reserva con que cierra las lecciones, atada a una promesa: los espíritus buenos instruyen de día y de noche a quien no divulga.

«Think not that thou canst either profit or benefit so much by the instruction of those who profess great advantages in classical education and high schooling; be assured they are, in spiritual knowledge, much in the dark:» — la objeción a la instrucción escolar, que es una constante del volumen: los que profesan educación clásica están a oscuras en lo espiritual.

«IT is necessary that we should know and understand the nature and quality of the four elements, in order to our being perfect in the principles and ground-work of our studies in the Talismanic, or Magical Art.» — la razón por la que la segunda parte del libro I abre con los elementos: son el fundamento del arte talismánico.

«Therefore, there are four elements, the original grounds of all corporeal things, viz. fire, earth, water, and air, of which elements all inferior bodies are compounded;» — la enumeración de los cuatro elementos como fundamentos originales de todo lo corpóreo.

«but they are, more or less, mixed, and apt to be changed the one into the other: even as earth, being moistened and dissolved, becomes water, but the same being made thick and hard, becomes earth again;» — la doctrina de la transmutación elemental, y el ejemplo con que la hace palpable: tierra disuelta que se hace agua y agua espesada que vuelve a tierra.

«Now every one of these elements have two specifical properties: the former whereof it retains as proper to itself; in the other, as a mean, it agrees with that which comes directly after it.» — el mecanismo con que explica esa mudanza: cada elemento tiene dos propiedades, una propia y otra media por la que concuerda con el siguiente.

«For fire is hot and dry---earth, cold and dry;---water, cold and moist---and air, hot and moist.» — la tabla de cualidades de los cuatro elementos, que es la base de todas las correspondencias del volumen.

«But fire is twice as thin as air, thrice more moveable, and four times brighter;» — una cuantificación de las proporciones entre elementos, dada como dato y no como imagen.

«And this is the root and foundation of all bodies, natures, and wonderful works;» — la función que asigna a esa doctrina dentro de su sistema: raíz y fundamento de todos los cuerpos y de las obras maravillosas.

«No man is able fully to declare their virtues, because they can do all things upon all things.» — la abstención que pone junto a esa afirmación: nadie puede declarar del todo sus virtudes, porque obran todo sobre todo.

«Of the second order are elements that are compounded, changeable, and impure; yet such as may, by art, be reduced to their pure simplicity;» — el segundo de los tres órdenes de elementos que distingue: compuestos, mudables e impuros, pero reducibles por arte a su simplicidad.

«Of the third order, are those elements which originally and of themselves are not elements, but are twice compounded, various and changeable into another.» — el tercer orden, que declara doblemente compuesto y no elemental de suyo.

«Let no one, therefore, without these three sorts of elements, and the true knowledge thereof, be confident that he can work any thing in the Occult Sciences of Magic and Nature.» — la advertencia con que cierra la clasificación, y que la vuelve requisito: sin los tres órdenes no hay obra posible en las ciencias ocultas.

«Hence it was that the first and most wife institutors of religions and ceremonies, ordained that prayers, singings, and all manner of divine worships whatsoever, should not be performed without lighted candles or torches:» — el argumento litúrgico con que sostiene la primacía del fuego: los primeros institutores de religiones mandaron que no hubiera culto sin velas o antorchas; el escaneo imprime *wife* por *wise*.

«significant saying of Pythagoras--- “Do not speak of God without a light! “---And they commanded that, for the driving away of wicked spirits, lights and fires should be kindled by the carcasses of the dead,» — la sentencia que atribuye a Pitágoras y el uso funerario que le adjunta: encender luces junto a los cadáveres para ahuyentar espíritus.

«Now the basis and foundation of all the elements is the earth; for that is the object, subject, and receptacle of all celestial rays and influences:» — la función que asigna a la tierra en el sistema: objeto, sujeto y receptáculo de todos los rayos e influencias celestes.

«In it are great secrets: if, at any time, it shall be purified, by the help of fire,* and reduced into its simple nature by a convenient washing, it is the first matter of our creation, and the truest medicine that can restore and preserve us.» — y la promesa alquímica que le anuda: purificada por el fuego y lavada, la tierra es la primera materia de nuestra creación y la medicina más verdadera.

«* Agrippa here, speaking of the element of earth being reduced to its utmost simplicity, by being purified by fire and a convenient washing, means, that it is the first and principal ingredient necessary to the production of the Philosopher's stone, either of animals or metals.» — una nota al pie que nombra a Agrippa como voz del texto que se acaba de leer, y de paso lo interpreta; es la marca más clara de que el cuerpo de esta parte es Agrippa, puesta por el propio volumen.

«There is so great a necessity of water, that without it nothing can live ---no herb nor plant whatsoever without» — el lugar del agua en la escala: sin ella no vive ni hierba ni planta; el tramo se corta al pie de la plana.

«Hence it was that Thales of Miletus, and Hesiod, concluded that water was the beginning of all things; and said it was the First of all the elements, and the most potent; and that, because it hath the mastery over all the rest.» — las autoridades que trae para dar al agua el primer lugar entre los elementos, nombradas en el texto.

«Hence it is that the Hebrew doctors reckon it not amongst the elements; but count it as a medium, or glue, joining things together; and as the resounding spirit of the world's instrument.» — una divergencia que consigna sin resolver: los doctores hebreos no cuentan al aire entre los elementos sino como medio o goma que une las cosas.

«Whence it is that many philosophers were of opinion, that air is the cause of dreams, and of many other impressions of the mind, through the prolonging of images, or similitudes, or species (which proceed from things and speeches, multiplied in the very air), until they come to the senses, and then to the phantasy and soul of him that receives them;» — la teoría del aire como vehículo de imágenes, que es la que le permite explicar los sueños y las impresiones de la mente sin recurrir a espíritus.

«And hence it is possible, naturally, and far from all manner of superstition (no other spirit coming between), that a man should be able, in a very small time, to signify his mind unto another man, abiding at a very long and unknown distance from him--- although he cannot precisely give an estimate of the time when it is, yet, of necessity, it must be within twenty-four hours;---and I, myself, know how to do it, and have often done it.» — la afirmación en primera persona más comprometida del libro I, y con su plazo declarado: comunicar la mente a distancia desconocida dentro de las veinticuatro horas, sin superstición y sin espíritu de por medio.

«The same also, in time past, did the Abbot Tritemius both know and do.» — y a quién atribuye el mismo saber en el pasado, con el nombre tal cual lo imprime el ejemplar.

«And Aristotle, in his Meteors, shews that a rainbow is conceived in a cloud of the air, as in a looking-glass.» — el fenómeno natural con que hace verosímil esa óptica del aire, atribuido a Aristóteles con obra.

«And it is well-known, if in a dark place, where there is no light but by the coming in of a beam of the sun some where through a little hole, a white paper or plain looking-glass be set up against the light, that there may be seen upon them whatsoever things are done without, being shined upon by the sun.» — la cámara oscura descrita como cosa sabida, dentro de la misma serie de argumentos.

«And there is another slight or trick yet more wonderful :---if any one shall take images, artificially painted, or written letters, and, in a clear night, set them against the beams of the full moon, those resemblances being multiplied in the air, and caught upward, and reflected back together with the beams of the moon, another man, that is privy to the thing, at a long distance, sees, reads, and knows them in the very compass and circle of the moon; which art of declaring secrets is, indeed, very profitable for» — la técnica de comunicación a distancia que propone por la luna llena: imágenes o letras puestas al rayo lunar, multiplicadas en el aire y leídas por un cómplice lejano; el tramo se corta al pie de la plana.

«And all these things, and many more, and much greater than these, are grounded in the very nature of the air, and have their reasons and causes declared in mathematics and optics.» — el fundamento que reclama para todo lo anterior, y que lo saca del terreno del prodigio: matemáticas y óptica.

«But there are many more secret arts than these, and such whereby any one may, at a remarkable distance, hear, and understand distinctly, what another speaks or whispers.» — y lo que declara no exponer: artes más secretas para oír a distancia lo que otro habla o susurra.

«In plants, also, the roots resemble earth---the leaves, water---flowers, the air---and seed, the fire, by reason of their multiplying spirit.» — el reparto elemental dentro de la planta, que es el patrón de todas las tablas de correspondencia del volumen.

«Now, in animals, the bones resemble earth---vital spirit, the fire--- flesh, the air---and humours, the water; and these humours also resemble the elements, viz. yellow choler, the fire---the blood, the air---phlegm, the water---and black choler, or melancholy, the earth.» — el mismo reparto en el animal, extendido a los cuatro humores; es lo que enlaza la magia natural con la medicina de la época.

«And these senses again are divided amongst themselves, according to the elements: for the sight is fiery, because it cannot perceive without the help of fire and light---the hearing is airy, for a sound is made by the striking of the air» — el reparto llevado hasta los sentidos, con su justificación física: la vista es ígnea porque no percibe sin fuego y luz; el tramo se corta al pie de la plana.

«The elements are, therefore, the first and original matter of all things; and all things are of and according to them; and they in and through all things diffuse their virtues.» — la conclusión que saca de todo el capítulo: los elementos son la materia primera y original de todo, y difunden sus virtudes en todas las cosas.

«Now it must be understood that in these inferior bodies the elements are gross and corruptible; but in the heavens they are, with their natures and virtues, after a celestial and more excellent manner than in sublunary things» — la salvedad que impide leer las correspondencias como identidad: en los cuerpos inferiores los elementos son groseros y corruptibles, y en los cielos están de modo más excelente; el tramo se corta al pie de la plana.

«Likewise, devils are distinguished according to the elements: for some are called earthy devils, others fiery, some airy, and others watery.» — la extensión de la clasificación elemental a los demonios, que el libro II retomará al ordenar sus jerarquías.

«That the elements are, therefore, to be found every where, and in all things, after their manner, no man will dare to deny: first, in these inferior bodies, seculent and gross; and in celestials, more pure and clear; but in supercelestials, living, and in all respects blessed.» — la escala completa en que distribuye los elementos: heces y grosor abajo, más puros en los celestes, vivos y bienaventurados en los supercelestes.

«Elements, therefore, in the exemplary world, are ideas of things to be produced; in intelligences, they are distributed powers; in the heavens, they are virtues; and in inferior bodies, are gross forms.» — la formulación más compacta de esa escala, y la que ordena la ontología del volumen: ideas, potencias distribuidas, virtudes y formas groseras.

«IT is to be noted, that God, in the first place, is the end and beginning of all virtues: he gives the seal of the ideas to his servants, the intelligences, who, as faithful officers, sign all things entrusted to them with an ideal virtue; the heavens and stars, as instruments, disposing the matter, in the mean while, for the receiving of those forms which reside in Divine Majesty, and to be conveyed by stars.» — la cadena causal que declara, con las inteligencias como oficiales fieles que sellan lo que se les encomienda y los cielos como instrumentos que disponen la materia.

«Therefore the form and virtue of things come first from the ideas---then from the ruling and governing intelligences---then from the aspects of the heavens disposing---and, lastly, from the tempers of the elements disposed, answering the influences of the heavens, by which the elements themselves are ordered or disposed.» — la misma cadena enunciada en orden, de las ideas a los temples de los elementos; es el esqueleto teórico de toda la talismánica que sigue.

«Therefore there is no other cause of the necessity of effects, than the connection of all things with the First Cause, and their correspondency with those divine patterns and eternal ideas, whence every thing hath its determinate and particular place in the exemplary world, from whence it lives and receives its original being; and every virtue of herbs, stones, metals, animals, words, speeches, and all things that are of God, are placed there.» — la razón única que admite para la necesidad de los efectos: la conexión de todo con la Primera Causa y su correspondencia con los patrones eternos.

«Now the First Cause (which is God), although he doth, by intelligences and the heavens, work upon these inferior things, does sometimes (these mediums being laid aside, or their officiating being suspended) work those things immediately by himself---which works are then called miracles.» — la puerta que deja abierta a la acción directa de Dios, y la definición de milagro que resulta: los medios suspendidos.

«But whereas secondary causes do, by the command and appointment of the First Cause, necessarily act, and are necessitated to produce their effects; if God shall, notwithstanding, according to his pleasure, so discharge and suspend them that they shall wholly desist from the necessity of that command, then they are called the greatest miracles of God.» — el grado extremo de esa suspensión, que llama los mayores milagros.

«For instance: the fire of the Chaldean furnace did not burn the children; the sun stood still at the command of Joshua, and became retrograde one whole day; also, at the prayer of Hezekiah, it went back ten degrees; and when our Saviour Christ was crucified, it became darkened, though at full moon.» — los casos bíblicos con que ilustra, y el último trae su propio detalle astronómico: el sol oscurecido en luna llena.

«And the reason of these operations can by no rational discourse, no magic or science, occult or profound soever, be found out or understood; but are to be learned by Divine oracles only.» — la abstención más nítida del libro I: la razón de esas operaciones no la halla ningún discurso, magia ni ciencia, sino solo los oráculos divinos.

«NOW seeing that the soul is the essential form, intelligible and incorruptible, and is the first mover of the body, and is moved of itself; but that the body, or matter, is of itself unable and unfit for motion, and does very much degenerate from the soul, it appears that there is need of a more excellent medium :---now such a medium is conceived to be the spirit of the world, or that which some call a Quintessence; because it is not from the four elements, “but a certain first thing having its being above and beside them.» — el problema que plantea para introducir la quintaesencia: entre el alma, forma inteligible e incorruptible, y el cuerpo inepto para el movimiento hace falta un medio más excelente.

«There is, therefore, such a kind of medium required to be, by which celestial souls may be joined to gross bodies, and bestow upon them wonderful gifts.» — y la función que le asigna: por ese medio se juntan las almas celestes a los cuerpos groseros.

«But there being so great a diversity of things, there is only a traditional knowledge of a few things which human understanding is able to reach;» — el límite que reconoce al saber transmitido: de tanta diversidad de cosas, el entendimiento humano solo alcanza un conocimiento tradicional de unas pocas.

«there yet lie hid many things in the treasury of Nature, which the diligent student and wife searcher shall contemplate and discover.» — y el margen que deja abierto, que es lo que justifica el libro entero; el escaneo imprime *wife* por *wise*.

«IT is necessary, before we come to the operative or practical part of Talismanic Magic, to shew the compositions of fumes or vapours, that are proper to the stars, and are of great force for the opportunely receiving of celestial gifts, under the rays of the stars---inasmuch as they strongly work upon the air and breath;» — por qué las sufumigaciones anteceden a la práctica talismánica: obran fuertemente sobre el aire y el aliento, y así disponen la recepción de los dones celestes.

«by certain vapours exhaled from proper suffumigations, ærial spirits are raised;» — el efecto más fuerte que atribuye a los vapores, dicho sin rodeo.

«for if coriander, smallage, henbane, and hemlock be made to fume, by invocations spirits will soon come together, being attracted by the vapours which are most congruous to their own natures; hence they are called the herbs of the spirits.» — el mecanismo que da para esa atracción, y que es de congruencia y no de mando: los espíritus vienen atraídos por vapores conformes a su naturaleza, de donde el nombre de hierbas de los espíritus.

«but if a suffume be made of smallage, it chases them away, and destroys their visions.» — el reverso operativo del mismo principio, con la misma hierba: el apio ahuyenta y deshace las visiones.

«Now such kind of vapours as these, we must conceive, do infect a body, and infuse a virtue into it which continues long, even as the poisonous vapour of the pestilence, being kept for two years in the walls of a house, infects the inhabitants;» — la analogía con que hace plausible la duración del efecto: el vapor pestilente que dos años después sigue infectando desde los muros.

«And Hermes says, there is nothing like the fume of spermaceti for the raising up of spirits; therefore, if a fume be made of that, lignum aloes, pepperwort, musk, saffron, and red storax, tempered together with the blood of a lapwing or bat, it will quickly gather airy spirits to the place where it is used; and if it be used about the graves of the dead, it will attract spirits and ghosts thither.» — la receta que atribuye a Hermes por su nombre, con su uso sobre las sepulturas.

«For the learned Proclus gives an example of a spirit that appeared in the form of a lion, furious and raging: by setting a white cock before the apparition it soon vanished away; because there is so great a contrariety between a cock and a lion;» — el ejemplo que toma de Proclo, y que ilustra la doctrina de la antipatía aplicada a las apariciones.

«Now the use of suffumigations is this: that whenever we set about making any talisman, image, or the like, under the rule or dominion of any star or planet, we should by no means omit the making of a suffumigation appropriate to that planet or constellation under which we desire to work any effect or wonderful operation;» — la regla que hace de la sufumigación requisito de toda talismánica: nunca omitirla, y siempre la propia del planeta bajo el que se obra.

«Know, also, that, according to the opinion of all magicians, in every good matter (as love, good-will, &c.), there must be a good perfume, odoriferous and precious;---and in evil matters (as hatred,. anger, misery, and the like), there must be made a stinking fume that is of no worth.» — la regla moral incorporada a la técnica, atribuida al común de los magos: perfume precioso para lo bueno y humo hediondo para lo malo.

«But Hermes describes the most powerful fume to be, that which is compounded of the seven aromatics, according to the powers of the seven planets: for it receives from Saturn, pepper-wort; from Jupiter, nutmeg from Mars, lignumaloes; from the Sun, mastich; from Venus, saffron; from Mercury,» — el perfume de los siete aromáticos por los siete planetas que atribuye a Hermes; el tramo se corta al pie de la plana y el reparto se completa en la siguiente.

«RINGS, when they are opportunely made, impress their virtues upon us, insomuch that they affect the spirit of him that carries them with gladness or sadness; and render him bold or fearful, courteous or terrible, amiable or hateful; inasmuch, also, as they fortify us against * sickness, poisons, enemies, evil spirits, and all manner of hurtful things;» — lo que atribuye a los anillos hechos en su hora: imprimen su virtud en el portador y lo fortifican contra enfermedad, veneno, enemigos y espíritus malos.

«All which we are neither afraid nor ashamed to declare, well knowing that these things will be hid from the wicked and profane, so as that they cannot draw the same into any abuse, or privy mischief toward their neighbour; we having reserved some few things in this art to ourselves---not willing to throw pearls before swine.» — la justificación de publicarlo, con su reserva declarada en la misma frase: guarda para sí algunas cosas del arte.

«And however simple and plain we may describe some certain experiments and operations (so as that the great-mouthed school philosophers may mutter or scoff thereat), yet there is nothing delivered in this book but what may be, by an understanding thereof, brought into effect, and, likewise, out of which some good may be derived.» — la respuesta anticipada a los filósofos de escuela que se burlarán, y el compromiso que asume: nada se entrega que no pueda llevarse a efecto.

«I have read, in Philostratus Jarchus, that a Prince of the Indians bestowed seven rings, marked with the virtues and names of the seven planets, to Appollonius, of which he wore one every day, distinguishing according to the names of the days; by the benefit of which he lived above one hundred and thirty years, as also always retained the beauty of his youth.» — el ejemplo mayor de la serie, dado con el verbo de la lectura y no de la ciencia propia: los siete anillos planetarios que habrían dado a Apolonio ciento treinta años y la belleza de su juventud.

«In like manner, Moses, the Lawgiver and Ruler of the Hebrews, being skilled in the Egyptian Magic, is said, by Josephus, to have made rings of love and oblivion.» — la atribución a Moisés, marcada dos veces como ajena: se dice, y lo dice Josefo.

«Also we read, in Plato, that Gygus, King of Lydia, had a ring of wonderful and strange virtues;» — el anillo de Giges, con el nombre y el título tal cual los imprime el ejemplar.

«Therefore, he that works in magic must be of a constant belief, be credulous, and not at all doubt of the obtaining of the effect; for as a firm and strong belief doth work wonderful things, although it be in false works--- so distrust and doubting doth dissipate and break the virtue of the mind of the worker,» — la condición subjetiva que el libro pone por encima de la técnica, y con una salvedad que la vuelve más fuerte: la creencia firme obra maravillas aun en obras falsas; el tramo se corta al pie de la plana.

«But know, that such kind of things confer nothing, or very little, but to the author of them, and to him who is inclined to them, as if he were the author of them;» — el límite de esa doctrina: las cosas así hechas apenas sirven a otro que a su autor, o a quien se inclina a ellas como si lo fuera.

«And it is a general rule in them, that every mind, that is more excellent in its desire and affection, makes such like things more fit for itself, as also efficacious to that which it desires.» — la regla general que formula: la mente más excelente en su deseo hace las cosas más aptas y eficaces para lo que desea.

«Every one, therefore, that is willing to work in magic, must know the virtue, measure, order, and degree of his own soul in the power of the universe.» — el requisito de autoconocimiento que impone al operador, en términos de medida y grado del alma dentro del universo.

«For whatsoever things are, and are done in these inferior natural virtues, are all done and governed by number, weight, measure, harmony, motion, and light: and all things which we see in» — el puente hacia la aritmología que ocupará las planas siguientes: todo lo natural se gobierna por número, peso, medida, armonía, movimiento y luz; el tramo se corta al pie de la plana.

«So there are made glasses (some concave, others of the form» — el pasaje sobre los espejos ópticos que el digest atribuye a un autor inexistente; el troceo lo corta aquí en seco y la enumeración no continúa en la plana siguiente, de modo que la lista de espejos queda perdida en el reflujo del EPUB.

«Hence a magician (expert in natural philosophy and mathematics, and knowing the middle sciences, consisting of both these, viz. arithmetic, music, geometry, optics, astronomy, and such sciences that are of weights, measures, proportions, articles, and joints; knowing, also, mechanical arts resulting from these) may, without any wonder, if he excel other men in the art and wit, do many wonderful things, which men may much admire.» — la definición de mago que da este capítulo, y es de competencia técnica y no de trato con espíritus: aritmética, música, geometría, óptica, astronomía y artes mecánicas.

«But the vulgar seeing any wonderful sight, impute it to the Devil as his work; or think that a miracle which, indeed, is a work of natural or mathematical philosophy.» — el corolario polémico: lo que el vulgo adjudica al Diablo o tiene por milagro es obra de filosofía natural o matemática.

«But here it is convenient that you know, that, as by natural virtues we collect natural virtues, so by abstracted, mathematical, and celestial, we receive celestial virtues: as motion, sense, life, speech, soothsaying, and divination, even in matter less disposed, as that which is not made by nature, but only by art.» — el paso siguiente, que es el que abre la puerta a lo talismánico: por virtudes abstractas y matemáticas se reciben virtudes celestes en materia dispuesta solo por arte.

«But he who knows how to join together the vocal numbers and natural with divine, and order them into the same harmony, shall be able to work and know wonderful things by numbers;» — la condición que pone a la operación por números: unir los vocales y los naturales con los divinos en una misma armonía.

«But this you must know, that simple numbers signify divine things, numbers of ten; celestial numbers of an hundred; terrestrial numbers of a thousand--- those things that shall be in a future age.» — la clave de lectura de los números por su orden de magnitud, que aplica en todo el resto de la sección.

«Hence it is that numbers work very much upon the soul, figures upon the body, and harmony upon the whole animal.» — el reparto de efectos que distingue número, figura y armonía, cada uno con su blanco propio.

«One, therefore, is referred to the most high God, who, seeing he is one and innumerable, yet creates innumerable things of himself, and contains them within himself.» — la doctrina de la unidad con que abre la escala numérica: uno e innumerable, que crea de sí lo innumerable y lo contiene.

«one Father, God, from whence all, and we in him; one Lord Jesus Christ, by whom all, and we by him; one God Holy Ghost, into whom all, and we into him.» — la lectura trinitaria de la unidad, con las tres preposiciones distinguidas.

«THE first number is two, because it is the first multitude; it can be measured by no number besides unity alone, the common measure of all numbers;» — por qué el dos es el primer número y no el uno: es la primera multitud, y la unidad es solo medida común.

«And it is called the number of wedlock, and sex; for there are two sexes--- masculine and feminine.» — el primer valor que asigna al dos, y con él la lógica de género que recorrerá las escalas.

«Pythagorus, as Eusebius reports, said, that unity was God, and a good intellect; but that duality was a devil, and an evil intellect, in which is a material multitude: wherefore the Pythagorians say, that two is not a number, but a certain confusion of unities.» — la valoración contraria del dos, atribuida a Pitágoras por medio de Eusebio: dualidad como demonio y entendimiento malo, y ni siquiera número sino confusión de unidades.

«Plutarch writes, that the Pythagorians called unity, Apollo; and two, strife and boldness; and three, justice, which is the highest perfection, and is not without many mysteries.» — la nomenclatura pitagórica que trae de Plutarco, y que nombra al uno Apolo y al tres justicia.

«Hence there were two tables of the law in Sinai---two cherubims looking to the propitiatory in Moses--- two olives dropping oil, in Zachariah---two natures in Christ, divine and human:» — la serie de pares escriturarios con que cierra el dos, hasta las dos naturalezas en Cristo.

«THE number Three, is an uncompounded number, a holy number, a number of perfection, a most: powerful number:---for there are three persons in God; there are three theological virtues in religion.» — la definición del tres y su primer fundamento: hay tres personas en Dios y tres virtudes teologales.

«Hence that super-excellent and great name of the Divine Trinity in God is written with four letters, viz. Jod, He, and Van.» — el paso al cuatro por la vía del Tetragrámaton; el ejemplar anuncia cuatro letras y enumera tres nombres, y la contradicción se consigna tal cual la imprime.

«It doth also contain the whole of Mathematics in four terms, viz. point, line, superfices, and profundity.» — el cuatro como marco de las matemáticas, en la serie de cuaternarios con que llena la escala.

«Also metaphysics is comprehended in four bounds, viz. being, essence, virtue, and action.» — el mismo cuaternario aplicado a la metafísica.

«Moral philosophy is comprehended with four virtues, viz. prudence, justice, fortitude, and temperance.» — y a la filosofía moral, con las cuatro cardinales.

«Also, the Prophet Ezekiel saw four beasts by the river Chobar, and four cherubims in four wheels.» — el apoyo escriturario del cuatro, que es el que después sostiene las tablas angélicas del libro II.

«Therefore the number five is of no small perfection or virtue, which proceeds from the mixtion of these numbers;» — de dónde saca la virtud del cinco: de la mezcla del primer par con el primer impar.

«There are five senses in man---sight, hearing, smelling, tasting, and feeling;» — el primer quinario, y el que ancla la escala en el cuerpo.

«five powers in the soul---vegetative, sensitive, concupiscible, irascible, and rational;» — el quinario del alma, que es la psicología con que opera todo el volumen.

«In elements there are five kinds of mixed bodies, viz. stones, metals, plants, plant-animals, animals;» — la clasificación de los cuerpos mixtos en cinco géneros, con los zoófitos como categoría propia.

«SIX is a number of perfection, because it is the most perfect: in nature, in the whole course of numbers, from one to ten;» — la razón que da para llamar perfecto al seis, y no es simbólica sino aritmética.

«and it alone is so perfect that in the collection of its parts, it results the same, neither wanting nor abounding;» — el criterio exacto de esa perfección: la suma de sus partes lo devuelve entero, sin faltar ni sobrar.

«Hence, by the Pythagorians, it is said to be altogether to be applied to generation and marriage, and is called the scale of the world;» — el uso que los pitagóricos le dan según el texto: generación y matrimonio, y el nombre de escala del mundo.

«Six wandering planets: Saturn, Jupiter, Mars, Venus, Mercury, the Moon, running through the latitude of the Zodiac on both sides the Ecliptic.» — el senario celeste, y el criterio con que excluye al Sol: son los que corren en latitud a ambos lados de la eclíptica.

«There are six substantial qualities in the elements, viz. sharpness, thinness, motion; and the contrary to these---dulness, thickness, and rest.» — el senario elemental, dispuesto en tres pares de contrarios.

«THE number Seven is of various and manifold power; for it consists of one and six, or of two and five, or of three and four;» — las tres descomposiciones del siete, de las que saca su virtud múltiple.

«the virtue of this number relates to the generation of men, and it causes man to be received, formed, brought forth, nourished, live, and indeed altogether to subsist:» — el terreno en que sitúa la virtud del siete, y que le permite después una embriología entera: la generación del hombre.

«if it remains there seven hours after the effusion of it, it is certain that it will abide there for good;» — el primer plazo de esa embriología septenaria, dado como cosa cierta.

«after the birth, the seventh hour tries whether it will live or no---for that which will bear the breath of the air after that hour, is conceived will live;» — el segundo plazo, ya con verbo de estimación y no de certeza.

«when they come to the tenth seventh year, where the number seven is taken for a complete number, then they come to the common term of life---the Prophet saying, our age is seventy years.» — el cierre de la serie en el término común de la vida, apoyado en el Salmo.

«It is manifest, concerning breath and meat, that, without drawing of the breath, the life doth not remain above seven hours; and they that are starved with famine, live not above seven days.» — dos plazos fisiológicos que da por manifiestos: siete horas sin respirar y siete días sin comer.

«Also, judgments in diseases are made with greater manifestation upon the seventh day, which physicians call critical, i. e. judicial.» — el punto donde su aritmología toca la medicina de su tiempo: el séptimo día crítico.

«There are seven, which, by the Greeks, are called black members: the tongue, heart, lungs, liver, spleen, and the two kidnies.» — el septenario de órganos que llama miembros negros; la enumeración imprime seis nombres para siete miembros y así se consigna.

«Moreover, the number seven hath great conformity with the number twelve; for as three and four make seven, so thrice four makes twelve, which are the numbers of the celestial planets and signs resulting from the same root;» — el puente aritmético entre el siete y el doce, y la razón por la que los planetas y los signos se dejan tratar con una misma raíz.

«There is in sacred writ a very great observance of this number before all others, and many, and very great are the mysteries thereof:» — por qué dedica tantas planas al siete: la observancia que le ve en la Escritura por encima de todos los otros números.

«It is called the number of liberty, because the seventh year the Hebrew servant did challenge liberty for himself.» — uno de los nombres que le da, sacado de la ley del siervo hebreo.

«It is moreover called the number of revenge, as says the Scripture---“And Cain shall be revenged sevenfold.”» — y el nombre contrario, que consigna junto al anterior sin armonizarlos.

«applied to Saturn, which ascending from the lower, is the seventh planet, which betokens rest; to which the seventh day is ascribed, which signifies the seven thousandth, wherein, as St. John says, the dragon (which is the devil) and satan being bound, men shall be quiet, and lead a peaceable life.» — el enlace del siete con Saturno y con el milenio del Apocalipsis, que es donde su aritmología toca la escatología.

«consecrated to the Holy Ghost, which the Prophet Isaiah describes to be sevenfold, according to his gift, viz. the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and holiness, the spirit of fear of the Lord, which we read in Zachariah to be the seven eyes of God.» — el septenario de dones del Espíritu, con los dos lugares proféticos que empareja.

«seven, amongst the other numbers, may be deservedly said to be most full of efficacy.» — el juicio que cierra la exposición del siete.

«* There have been some exceptions to this affirmation, one of which fell under my notice of late years: Doctor Edward Spry, of Plymouth Dock, Philosopher, Cabalist, and Physician, lived upwards of two years upon a gooseberry a day in summer, and an oat cake and three glasses of white wine the rest of the season, per day: this gentleman was particularly abstemious in his diet.» — una nota al pie en primera persona que contradice el plazo de siete días sin comer dado unas planas antes: el caso del doctor Edward Spry, de Plymouth Dock; la excepción se consigna sin retirar la afirmación anterior.

«THE Pythagorians call Eight the number of justice, and fulness: first, because it is first of all divided into numbers equally even, viz. into four; and that division is, by the same reason, made into twice two, viz. twice two twice; and by reason of this equality of division it took to itself the name of justice.» — la razón aritmética del nombre que los pitagóricos dan al ocho, según el texto.

«Hence that custom of Orpheus swearing by the eight deities, if at any time he would beseech Divine justice, whose names are these:---Fire, Water, Earth, the Heaven, Moon, Sun, Phanes, and the Night.» — el juramento por las ocho deidades que atribuye a Orfeo, con la lista tal cual la imprime.

«Hither belongs the number to eternity, and the end of the world, because it follows the number seven, which is the mystery of time.» — la posición del ocho en su escatología: sigue al siete, que es el misterio del tiempo.

«THERE are nine orders of blessed angels, viz. Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels, and Angels, which Ezekiel figures out by nine stones, which are the sapphire, emerald, carbuncle, beryl, onyx, chrysolite,» — los nueve órdenes angélicos, que el libro II retomará entero, y las nueve piedras con que dice figurarlos Ezequiel; el tramo se corta al pie de la plana.

«Yet sometimes it signifies imperfectness and incompleteness, because it does not attain to the perfection of the number ten, but is 1ess by one, without which it is deficient, as Austin interprets it of the ten lepers.» — el valor contrario del nueve, y la autoridad con que lo apoya: no alcanza la perfección del diez y le falta uno.

«THE number Ten is called every number, or an universal number, complete, signifying the full course of life; for beyond that we cannot number but by replication; and it either implies all numbers within itself, or explains them by itself, and its own, by multiplying them; wherefore it is accounted to be of manifold religion and power, and is applied to the purging of souls.» — la razón por la que el diez cierra la escala: más allá solo se numera por repetición, de modo que contiene o explica a todos los demás.

«There are ten sanguine parts of man: the menstrues, the sperm, the plasonatic spirit, the mass, the humours, the organical body, the vegetative part, the sensitive part, reason, and the mind.» — el denario aplicado al hombre, en una lista que va de lo fisiológico a lo mental sin cambiar de registro.

«There are ten curtains in the temple, ten strings in the psaltery, ten musical instruments with which the psalms were sung, the names whereof were---neza,, on which their odes were sung; nablum, the same as organs; mizmor, on which the Psalms; sir, on which the Canticles; tehila, on which orations; beracha, on which benedictions; halel, on which praises; hodaia, on which thanks; asre, on which the felicity of any one; hallelujah, on which the praises of God only, and contemplations.» — el denario litúrgico, con los diez instrumentos y sus nombres hebreos transliterados tal cual los imprime el ejemplar.

«This number is also circular, as unity; because, being heaped together, returns into a unity, from whence it had its beginning; and it is the end and perfection of all numbers, and the beginning of tens.» — por qué llama circular al diez, con la misma figura de retorno que aplicó a la unidad.

«God, therefore (that first unity, or one thing), before he communicated himself to inferiors, diffused himself first into the first of numbers, viz. the number three; then into the number ten, as into ten ideas and measures of making all numbers and all things, which the Hebrews call ten attributes, and account ten divine names; from which cause there cannot be a further number.» — la deducción de las diez sefirot desde la unidad, que el libro II desarrollará: diez ideas y medidas que los hebreos llaman atributos y cuentan por nombres divinos.

«Now the number twelve is divine, and that whereby the celestials are measured;* it is, also, the number of signs in the Zodiac, over which there are twelve angels as chief, supported by the irrigation of the great name of God.» — el doce como medida de lo celeste, con los doce ángeles sobre los signos regados por el gran nombre de Dios.

«In twelve years, also, Jupiter perfects his course; and the Moon daily runs through twelve degrees.» — el fundamento astronómico que le da al doce, que es lo que lo vuelve operativo en la talismánica.

«* The use of these Scales, in the composition of Talismans, Seals, Rings, &c., must be obvious to every student upon inspection, and are indispensably necessary to the producing of any effect whatever that the artist may propose to himself; for, as we have before observed, all things were formed according to the proportion of numbers, this seeming to be the principal pattern in the mind of the Creator; therefore, when at any time we set about any work or experiment in Celestial Magic, we are to have especial regard to the rule of numbers and proportions.» — una nota al pie que declara para qué sirven las Escalas numéricas del volumen: son indispensables para componer talismanes, sellos y anillos, y no adorno especulativo.

«For example, if we would obtain the celestial influence of any star, we are, first of all, to observe at what time that star is powerful in the heavens, I mean in good aspect with the benefices, and ruling in the day and hour appropriated to the planet, and in fortunate places of the figure; then we are to observe what divine names are ruling the intelligences, or spirits, to which the» — el procedimiento que esa nota ejemplifica, y que resume el método entero del libro: hora y aspecto del astro primero, nombres divinos e inteligencias después; el tramo se corta al pie de la plana.

«Therefore take this as a general rule, that all magical instruments whatsoever have no power in themselves, further than as they are formed under the influences, and according to the times and numbers of their proper stars and constellations;» — la regla general que gobierna todo el arte talismánico del volumen: ningún instrumento mágico tiene poder de suyo, sino por la hora, el número y la constelación bajo los que se forma.

«hence is derived the title we give this Book, viz. the Constellatory Art, or Talismanic Magic.» — y de esa regla saca el título mismo de esta parte del libro.

«Those who would further consider the power, virtue, extent, and harmony of numbers, let them read Pythagoras, Plato, Averroena, Averroës, &c. who all agree in the virtues lying hid in numbers; and without the knowledge of which, no man can be a true philosopher.» — a quién remite por la doctrina de los números, con la lista tal cual la imprime el ejemplar —que trae *Averroena* junto a Averroes—, y la condición que impone: sin ese saber no hay filósofo verdadero.

«THERE are certain magic tables of numbers distributed to the seven planets, which they call the sacred tables of the planets;» — la introducción de las tablas sagradas de los planetas, que son el aparato central de esta parte.

«signifying, according to proportion, supercelestial intelligences, which can no other way be expressed than by the marks of numbers, letters, and characters;» — la función que les asigna: expresar inteligencias supercelestes que no admiten otra expresión que marcas de números, letras y caracteres.

«Now this table being with a fortunate Saturn, engraven on a plate of lead, helps child-birth; and to make any man safe or powerful; and to cause success of petitions with princes and powers; but if it be done, Saturn being unfortunate, it hinders buildings, planting, and the like, and casts a man from honours and dignities, causes discord, quarrelling, and disperses an army.» — la tabla de Saturno con sus dos caras, que es el patrón de todas las demás: el mismo cuadrado grabado en plomo ayuda o daña según el planeta esté afortunado o no.

«The fourth table is of the Sun, and is made of a square of six, and contains thirty-six particular numbers, whereof six in every side and diameter produce one hundred and eleven, and the sum of all is six hundred and sixty-six 5 there are over it divine names, with an intelligence to what is good, and a spirit to what is evil, and out of it is drawn the character of the Sun and of his spirits.» — la tabla del Sol descrita por su aritmética, con la suma total que el propio texto consigna.

«Venus being fortunate, promotes concord, ends strife, procures the love of women, helps conception, is against good barrenness, gives ability for generation, dissolves enchantments, causes peace between man and woman, and makes all kinds of animals fruitful,» — la cara favorable de la tabla de Venus, en una enumeración que mezcla lo social, lo médico y lo contramágico; el tramo se corta al pie de la plana.

«EVERY natural virtue works things far more wonderful when it is not only compounded of a natural proportion, but also is informed by a choice observation of the celestials opportune to this (viz. when the celestial power is most strong to that effect which we desire, and also helped by many celestials), by subjecting inferiors to the celestials,» — el principio que junta la magia natural con la celeste: la virtud natural obra más cuando además se la informa con la observación oportuna de los cielos.

«Also, in every work there are to be observed the situation, motion, and aspect of the stars and planets, in signs and degrees, and how all these stand in reference to the length and latitude of the climate; for by this are varied the qualities of the angles, which the rays of the celestial bodies upon the figure of the thing describe, according to which celestial virtues are infused.» — lo que manda observar en toda obra, y llega hasta la latitud del clima porque de ella dependen los ángulos con que llegan los rayos.

«Neither must you expect the signification of the work to be powerful, but you must observe the Moon opportunely directed to this; for you shall do nothing without the assistance of the Moon.» — la condición que declara indispensable, y que vuelve a la Luna eje de toda la práctica.

«We $ll it an unfortunate sign or planet, when it is, by the aspect of Saturn o$ Mars especially, opposite or quadrant, for these are the aspects of enmity; but a conjunction, a trine, and a sextile aspect, are of friend-ship; between these there is a greater conjunction; but yet if you do already behold it through a trine, and the planet be received, it is accounted as already conjoined.» — la definición operativa de planeta desafortunado, por aspectos de enemistad y de amistad; el escaneo corrompe dos palabras y así se transcriben.

«Now all planets are afraid of the conjunction of the Sun, rejoicing in the trine, and sextile aspect there of.» — la regla del Sol, dicha en términos de temor y gozo de los planetas.

«You shall observe that the angles of the ascendant, and tenth, and seventh, be fortunate; as also the lord of the ascendant, and place of the Sun and Moon, and place of the part of fortune, and the lord there of, the lord of the foregoing conjunction and prevention.» — la lista de lugares que han de estar afortunados antes de obrar, que es el chequeo previo del artista.

«But that they of the malignant planet fall unfortunate; unless happily they be significators of thy work, or can be of any advantage to thee, or in thy revolution or birth they had the predominance, for then they are not at all to be depressed.» — la excepción que pone a esa regla, y que la vuelve dependiente de la carta natal del propio operador.

«Know this, that all the fixed stars are of the signification and nature of the seven planets;» — cómo reduce las estrellas fijas al sistema planetario, que es lo que permite usarlas en la talismánica.

«Hence, as often as any planet is joined with any of the fixed stars of its own nature, the signification of that star is made more powerful, and the nature of the planet augmented; but if it be a star of two natures, the nature of that which» — el efecto de unir un planeta con una fija de su naturaleza, y el problema que plantean las de doble naturaleza; el tramo se corta al pie de la plana.

«shall be the stronger with it, shall overcome in signification: as for example, if it be of the nature of Mars and Venus, if Mars shall be the stronger with it, the nature of Mars shall overcome; but if Venus, the nature of Venus shall overcome.» — la resolución de ese problema al abrir la plana siguiente, con el ejemplo de Marte y Venus.

«Now the natures of fixed stars are discovered by their colours, as they agree with certain planets, and are ascribed to them.» — el criterio con que adjudica naturaleza planetaria a una fija: el color.

«Know, also, that of the fixed stars, by how much the greater, and brighter, and apparent they are, so much the greater and stronger is the signification: such are those stars called by the astrologers of the first and second magnitude.» — el segundo criterio, que es de magnitud y brillo, y remite a la clasificación de los astrónomos.

«I will tell thee some of these which are more potent to this faculty, viz. the navel of Andromeda, in the twenty-second degree of Aries, of the nature of Venus and Mercury—some call it jovial and saturnine;» — la primera entrada del catálogo de fijas, con su grado y su desacuerdo consignado: unos la hacen de Venus y Mercurio y otros joviana y saturnina.

«hence it is, that, without the Moon intermediating, we cannot at any time attract the power of the superiors;» — la razón por la que la Luna es intermediaria obligada: recibe de todas las estrellas y vierte sobre la tierra la influencia de todos los superiores.

«AND seeing the Moon measures the whole space of the Zodiac in the time of twenty-eight days, hence it is that the wise men of the Indians, and most of the antient astrologers have granted twenty-eight mansions to the Moon,» — el fundamento y la procedencia que declara para las veintiocho mansiones: la Luna mide el zodíaco en veintiocho días, y así lo concedieron los sabios de los indios y los astrólogos antiguos.

«but every one of these mansions, according to the opinion of Abraham, contained twelve degrees, and fifty-one minutes, and almost twenty six seconds, whose names, and also their beginnings in the Zodiac, of the eighth sphere, are these:—The first is called Alnath; that is, the horns of Aries: his beginning is from the head of Aries, of the eighth sphere; it causes discords and journies.» — la medida de cada mansión, atribuida a Abraham, y la primera entrada del catálogo con su nombre árabe y su efecto.

«The second is called Allothaim, or Albochan; that is, the belly of Aries; and his beginning is from the twelfth degree of the same sign, fifty-one minutes, twenty-two seconds complete: it conduces to the finding of treasures, and to the retaining captives.» — la segunda mansión, con su doble nombre y sus dos usos declarados.

«The fifth is called Alchatay, or Albachay; the beginning of it is after the twenty-first degree of Taurus, twenty-five minutes, forty seconds: it helps to the return from a journey, to the instruction of scholars; it confirms edifices, it gives health and good-will.» — una entrada del catálogo donde se ve el registro entero: el mismo lugar sirve al viaje, a la enseñanza, al edificio y a la salud.

«The sixth is called Athanna, or Alchaya; that is, the little star of great light: his beginning is after the fourth degree of Gemini, seventeen minutes, and nine seconds; it conduces to hunting and besieging towns, and revenge of princes: it destroys harvests and fruits, and hinders the operation of the physician.» — una mansión de efectos opuestos, que el catálogo consigna juntos sin resolver la tensión.

«the remaining mansions, in every quarter, have their several beginnings; namely, so that in the first sign of this quarter three mansions take their beginnings; in the other two signs, two mansions in each; therefore the seven following mansions begin with Cancer, whose names are Alnaza Anatrachya; that is, misty or cloudy, viz. the eighth mansion;» — la regla de reparto de las mansiones por cuadrantes y signos, que es lo que permite calcular las restantes.

«The eighteenth is called Alchas, or Altob; that is, the heart of Scorpio: it causes discord, sedition, conspiracy against princes and mighty ones, and revenge from enemies; but it frees captives, and helps edifices.» — la mansión decimoctava, otra vez con efectos contrarios en la misma entrada.

«The twenty-fourth is called Sadabath, or Chadezoad; that is, the star of fortune: it is prevalent for the benevolence of married people, for the victory of soldiers; it hurts the execution of government, and prevents its being exercised.» — la vigesimocuarta, que la propia entrada llama estrella de fortuna y a la vez daña el ejercicio del gobierno.

«SO great is the extent, power, and efficacy of the celestial bodies, that not only natural things, but also artificial, when they are rightly exposed to those above, do presently suffer by that most potent agent, and obtain a wonderful life.» — el principio que abre la fabricación de imágenes y talismanes: también lo artificial, rectamente expuesto a lo de arriba, obtiene vida maravillosa.

«image of a man, having the countenance of a hart, and camel's feet, and sitting upon a chair or else a dragon, holding in his right hand a scythe, in his left a dart, which image they hoped would be profitable for prolongation of life;» — la primera imagen saturnina del catálogo, con su figura entera y el verbo con que el texto la presenta: es lo que ellos esperaban, no lo que el libro afirma.

«Albumasar, in his book Sadar, proves that Saturn conduces to the prolongation of life;» — la autoridad que trae para esa atribución, con obra nombrada.

«They also make this same image against the stone, and diseases of the kidnies, viz. in the hour of Saturn, Saturn ascending with the third face of Aquarius.» — la misma imagen con otro destino y otra hora, que muestra cómo la variable operativa es el momento astrológico y no la figura.

«image of melted copper, Saturn ascending in his rising, viz. in the first degree of Aries, or the first degree of Capricorn; which image they affirm to speak with a man's voice.» — la afirmación más fuerte del catálogo saturnino, mantenida en tercera persona: la imagen que ellos aseguran que habla con voz de hombre.

«said that the splendour of the powers of these stars was diffused upon this image, and it did speak with men, and declare those things which are profitable for them.» — la explicación que el mismo catálogo da de esa voz, y que la reduce a difusión del esplendor de los astros sobre la imagen.

«They report that an image of this kind renders a man powerful in good and evil, so that he shall be seared by all; and whoever carries it, they give him the power of enchantment, so that he shall terrify men by his looks when he is angry, and stupify them.» — la imagen marcial, con el poder de encantamiento que se le atribuye; el escaneo imprime *seared* por *feared*.

«They say that this image renders men invincible and honourable, and helps to bring their business to a good end, and to drive away vain dreams; also to be prevalent against fevers, and the plague;» — la imagen solar y el registro mixto de lo que se le atribuye, que va de lo honorífico a lo médico.

«They say that this image confers knowledge, eloquence, diligence in merchandise, and gain; moreover, to obtain peace and concord, and cure fevers.» — la imagen mercurial, cuyo reparto de efectos —saber, elocuencia y comercio— es el que cabe esperar del planeta.

«They made another image of the Moon for the increase of the fruits of the earth, and against poisons, and infirmities of children, at the hour of the Moon, it ascending in the first face of Cancer; the figure of which was a woman cornuted, riding on a bull, or a dragon with seven heads, or a crab, and the hath in her right hand a dart, in her left a looking glass, clothed with white or green, and having on her head two serpents with horns twined together, and to each arm a serpent twined about, and to each foot one in like manner.» — una imagen lunar descrita entera, con su hora, su rostro ascendente, su figura y su vestido; el detalle iconográfico es el que el ejemplar ilustra en lámina.

«In the twenty-first, for the destruction of some body, they made the image of a man, with a double countenance before and behind; and they perfumed it with brimstone and jet, and put it in a box of brass, and with it brimstone and jet, and the hair of him whom they would hurt.» — un sello de daño descrito con todo su procedimiento, incluida la toma del cabello de la víctima; el catálogo lo consigna sin comentario moral.

«In the twenty-second, for the security of runaways, they made a seal of iron, being the image of a man, with wings on his feet, bearing a helmet on his head; and they perfumed it with argent vive.» — el sello contrario dentro del mismo catálogo, para seguridad de los que huyen.

«THAT HUMAN IMPRECATIONS NATURALLY IMPRESS THEIR POWERS UPON EXTERNAL THINGS----AND HOW MAN'S MIND, THROUGH A DEGREE OF DEPENDENCIES, ASCENDS INTO THE INTELLIGIBLE WORLD, AND BECOME LIKES TO THE MORE SUBLIME SPIRITS AND INTELLIGENCES.» — el título del capítulo que da la tesis de esta parte final: las imprecaciones humanas imprimen naturalmente su poder, y la mente asciende por grados al mundo inteligible.

«Hence says Aristotle, in his sixth book of his Mystical Philosophy, “that when any one, by binding or bewitching, calls upon the Sun or other stars, praying them to assist the work desired, the Sun and other stars do not hear his words; but are moved, after a certain manner, by a certain conjunction and mutual series, whereby the parts of the world are mutually subordinate the one to the other,» — la cita con que sostiene esa tesis y desactiva la objeción de idolatría: el Sol y las estrellas no oyen las palabras, sino que se mueven por conjunción y serie mutua; el tramo se corta al pie de la plana.

«Now the words of men are certain natural things; and because the parts of the world mutually draw one the other; therefore a magician invocating by words, works by powers fitted to Nature, by leading some by the love of one to the other; or drawing others, by reason of the one following after the other; or by repelling, by reason of the enmity of one to the other, from the contrariety and difference of things, and multitude of virtues; which, although they are contrary and different,» — la consecuencia que saca: las palabras del hombre son cosas naturales, y el mago que invoca obra por potencias ajustadas a la naturaleza, atrayendo o repeliendo; el tramo se corta al pie de la plana.

«A man, therefore, if he receives the impression of a ligation, or fascination, doth not receive it according to the rational soul, but sensual; and if he suffers in any part, he suffers according to the animal part; for they cannot draw a knowing and intelligent man by reason, but by receiving that impression» — el límite que fija a la fascinación, y que la vuelve compatible con el libre albedrío declarado al principio: no se recibe según el alma racional sino según la sensual.

«Hence they fall into errors, who think those things to be above nature, or contrary to nature---which indeed are by nature, and according to nature.» — la conclusión que ordena todo el volumen: yerran quienes tienen por sobre o contra naturaleza lo que es por naturaleza y según ella.

«And the superior intellectual world moves all things below itself; and, after a manner, contains all the same beings, from the first to the last, which are in the inferior world.» — la escala de mundos con que cierra el libro I, y que el libro II retomará como jerarquía de espíritus.

«the word, therefore, is the image of God---the acting intellect, the image of the word---the soul is the image of this intellect---and our word is the image of the soul, by which it acts upon natural things naturally, because nature is the work thereof.» — la cadena de imágenes que explica por qué la palabra humana obra sobre lo natural: verbo, intelecto agente, alma y palabra nuestra.

«And every one of those perfects his subsequent: as a father his son; and none of the latter exists without the former; for they are depending among themselves by a kind of ordinate dependency---so that when the latter is corrupted, it is returned into that which was next before it, until it come to the heavens;» — la dependencia ordenada entre esos grados, y qué ocurre cuando el último se corrompe.

«In the first place, therefore, we must implore assistance from the First Author; and praying, not only with mouth, but a religious gesture and supplicant soul, also abundantly, incessantly, and sincerely, that he would enlighten our mind, and remove darkness, growing upon our souls by reason of our bodies.» — el primer paso que ordena antes de cualquier fabricación, y no es técnico sino devocional: implorar al Primer Autor con gesto religioso y alma suplicante.

«To make any one fortunate, we make an image at that time in which the significator of life, the giver of life, or Hylech, the signs and planets, are fortunate: let the ascendant and mid-heaven, and the lords thereof be fortunate;» — la regla de fabricación en positivo, con el significador de vida y los señores del ascendente y del medio cielo afortunados.

«But if we would make an image to procure misery, we must do contrary to this; and those which we before placed fortunate, we must now make unfortunate, by taking the malignant stars when they rule.» — la misma regla invertida para procurar miseria, dicha sin reserva moral: se hace desafortunado lo que antes se hacía afortunado.

«But if you would make any one unfortunate who hath injured you, let there be an image made under the ascension of that man whom thou wouldst make unfortunate;» — la aplicación a una persona concreta, con el motivo declarado del agravio recibido.

«But to chase away certain animals (from any place) that are noxious to thee, that they may not generate or abide there, make an image under the ascension of that animal which thou wouldst chase away or destroy, and after the likeness thereof;» — el mismo procedimiento en uso agrícola o doméstico: ahuyentar los animales nocivos por una imagen hecha bajo su ascensión y a su semejanza.

«Likewise, for agreement or love, let be made an image in the day of Jupiter, under the ascendant of the nativity of him whom you would wish to be beloved;» — la imagen de amor y concordia, que se ancla en la natividad de la persona y no en la del operador.

«make fortunate the ascendant and the lord thereof; and beware that the lord of the ascendant be not retrograde, or combust, or cadent, or in the house of opposition» — las condiciones negativas que hay que evitar en el señor del ascendente, y que son el chequeo final del artista; el tramo se corta al pie de la plana.

«let the face of the first image be towards the north, or rather towards that place where the thing petitioned for doth remain;» — un detalle de orientación que muestra que la operación también es topográfica: la cara de la imagen hacia el lugar donde está lo pedido.

«but as these have their chief grounds in the true knowledge of the effects of the planets, and the rising of the constellations, we recommend an earnest attention to that part of Astrology *which teaches of the power, influences, and effects of the celestial bodies amongst themselves generally; likewise, we» — el reconocimiento de dependencia con que cierra: todo esto se funda en el conocimiento verdadero de los efectos planetarios, y por eso remite a la astrología; el tramo se corta al pie de la plana.

«the industrious student shall receive the satisfaction of bringing his operations and experiments to effect that which he ardently desires.» — la promesa con que se cierra el libro I, condicionada al estudio y no a la revelación.

«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.» — la declaración de fuente que abre el libro II, y es tan explícita como la del libro I: lo del magnetismo sale de los escritos de Paracelso.

«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;» — la segunda cantera declarada, con el reproche a su época: el tuétano de la ciencia del magnetismo sacado de Van Helmont.

«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.» — el testimonio contemporáneo que opone a esos filósofos modernos: dos o tres individuos que dice haber visto probarlo en experimentos públicos.

«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» — el ejemplo de actualidad con que refuerza el argumento, tomado de la medicina de su tiempo; el tramo se corta al pie de la plana.

«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 saith (it being pronounced from a divine testimony) that the stars shall be unto us for signs, seasons, days, and years:» — la abstención expresa en la voz que este tramo cierra atribuyendo a Van Helmont: no extender el poder de los astros más allá de lo que autoriza el texto sagrado.

«In the next place, neither doth the wine hearken unto the flourishing or blossoming of any kind of capers, but of the wine alone» — el argumento del vino que se turba cuando florece la vid, y el recorte que le pone: el vino no atiende a otra cosa que al vino; el tramo se corta al pie de la plana.

«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» — la objeción metodológica que hace a la explicación por causa universal: antes que a ella, hay que ir a los comercios cercanos de semejanza y unidad.

«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:» — la segunda prueba del magnetismo a distancia: la señal que el antojo de la preñada imprime en la criatura.

«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:» — el detalle que la vuelve verificable en el tiempo: la marca de la cereza cambia de color cada año al paso del árbol.

«surely the more learned ought not to impute those things unto evil spirits, which, through their own weakness, they are ignorant of;» — el reproche a los doctos, y el principio que ordena toda esta parte: no imputar a los espíritus malos lo que se ignora por flaqueza propia.

«for to refer whatsoever gifts of God are in nature (because our dull capacity does not comprehend the fame rightly) to the devil, shews both ignorance and rashness, especially when,» — la formulación más nítida de ese principio, y la que después justifica todo el aparato de la cura simpática; el escaneo imprime *fame* por *same*.

«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;» — el libro de 1639 que el texto cita con título y autor por su nombre, y que declara probar la cura a distancia sin superstición, por razones de Galeno y Aristóteles.

«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.» — y la objeción que le hace, que es la que abre paso a su propia doctrina: aquel libro descuidó la facultad directiva que lleva la virtud hasta la herida distante.

«The loadstone possesses an eminent medicinal faculty against many violent and implacable disorders.» — la afirmación general con que abre las medicinas simpáticas, referida al imán.

«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.» — el detalle técnico que atribuye a Van Helmont, y que hace del imán un instrumento con dos caras de efecto contrario.

«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.» — el mismo par de caras aplicado a la obstetricia: invertir la posición del imán invierte el efecto, de retener a facilitar.

«If any one happens to commit nuisance at thy door, and thou wilt prevent that beastly trick in future, take the poker red-hot, and put it into the excrement, and, by magnetism, his posteriors shall become much scorched and inflamed.» — un uso doméstico y punitivo del magnetismo, que muestra que la doctrina no se reserva a la medicina.

«The root of the Caroline thistle being plucked up when full of juice and virtue, and tempered with the mummy of a man, will exhaust the powers and natural strength out of a man, on whose shadow thou shalt stand, into thyself.» — una operación de sustracción de fuerzas ajenas, dada sin advertencia moral, en el mismo capítulo que las curas.

«THE principal ingredient in this confection, is the moss of a dead man's skull, which Van Helmont calls the excrescencies or superfluities of the stars.» — el ingrediente principal del ungüento armario, con la denominación que le atribuye a Van Helmont.

«Now the moss growing on the skull of a dead man, seeing it has received its seed from the heavens, but its increase from the mummial marrow of the skull of man, or tower of the microcosm, has obtained excellent astral and magnetic powers beyond the common condition of vegetables, although herbs, as they are herbs, want not their own magnetism.» — la explicación de por qué ese musgo sirve: semilla del cielo y crecimiento del tuétano del cráneo, torre del microcosmos.

«its property is to heal suddenly and perfectly without pain, costs, peril, or loss of strength; hence it is manifest that the magnetical virtue is from God.» — el argumento con que responde a la acusación de diabolismo: si cura sin dolor, sin costo, sin peligro y sin pérdida de fuerzas, la virtud es de Dios.

«First of all, by the consent of mystical divines, we divide man into the external and internal man, assigning to both the powers of a certain mind, or intelligence: for so there doth a will belong to flesh and blood, which may not be either the will of man or the will of God;» — la división entre hombre externo e interno con que funda la doctrina, atribuida al consenso de los teólogos místicos.

«Furthermore, that there are miraculous ecstasies belonging to the more inward man, is beyond dispute.» — lo que declara fuera de disputa, y es la premisa de todo lo que sigue sobre la acción a distancia.

«Martin del Ris, an elder of the society of Jesus, in his Magical Disquisitions or Enquiries, makes mention of a certain young man in the city Insulis, that was transported with so violent a desire of seeing his mother, that through the same intense desire, as if being rapt up by an ecstasy, he saw her perfectly, although many miles absent from thence;» — el caso que trae como prueba, con autor y obra nombrados: el joven de Insulis que por deseo violento vio a su madre a muchas millas; el ejemplar imprime el nombre así.

«there is therefore in the blood a certain ecstatical or transporting power, which, if at any time shall be excited or stirred up by an ardent desire and most strong imagination, it is able to conduct the spirit of the more outward man even to some absent and far distant object, but then that power lies hid» — la conclusión que saca del caso: hay en la sangre una potencia extática capaz de llevar el espíritu del hombre externo a un objeto ausente; el tramo se corta al pie de la plana.

«neither is it brought into act, unless it be roused up by the imagination, inflamed and agitated by a most servent and violent desire.» — y la condición sin la cual esa potencia no pasa al acto: imaginación encendida por deseo vehemente; el escaneo imprime *servent* por *fervent*.

«So thou hast now the positive reason of the natural magnetism in the unguent, drawn from natural magic, whereunto the light of truth assents; saying, “where the treasure is there is the heart» — la razón que da al magnetismo del ungüento, y que la funda en una sentencia evangélica; el tramo se corta al pie de la plana.

«For if the treasure be in heaven, then the heart, that is, the spirit of the internal man is in God, who is the paradise, who alone is eternal life.» — la primera rama de esa lectura: tesoro en el cielo, corazón —espíritu del hombre interno— en Dios.

«But if the treasure be fixed or laid up in frail and mortal things, then also the heart and spirit of the external man is in fading things;» — la rama contraria, con la misma mecánica: tesoro en cosas frágiles, espíritu del hombre externo en lo que se marchita.

«Also truth itself doth not interpret the present text mystically, and also by an example adjoined, shews a local and real presence of the eagles with the dead carcass, so also that the spirit of the inward man is locally in the kingdom of God in us, which is God himself; and that the heart or spirit of the animal or outward sensitive man is locally about its treasure.» — la insistencia en que la lectura no es mística sino local y real, apoyada en el ejemplo de las águilas y el cadáver.

«I say, therefore, that the internal man is an animal or living creature, making use of the reason and will of blood: but, in the mean time, not barely an animal, but moreover the image of God.» — la definición del hombre interno que resulta: animal que usa la razón y la voluntad de la sangre, y a la vez imagen de Dios.

«Logicians therefore may see how defectively they define a man from the power of rational discourse.» — la objeción que dirige a los lógicos desde esa definición: definir al hombre por el discurso racional queda corto.

«I will therefore adjoin the magnetism of eagles to carcasses; for neither are flying fowls endowed with such an acute smelling, that they can, with a mutual consent, go from Italy into Africa unto carcasses.» — el argumento del olfato que descarta antes de proponer el suyo: ningún ave huele un cadáver de Italia a África.

«For truly the renewing of her youth proceeds from an essential extraction of the mummial spirit being well refined by a certain singular digestion proper to that fowl, and not from a bare eating of the flesh of the carcass; otherwise dogs also and pies would be renewed, which is false.» — la prueba por contraste con que sostiene el mecanismo mumial: si bastara comer la carroña, también perros y urracas se renovarían.

«I see not why they can reject the magnetism of the blood, as accounting it among the ridiculous works of Satan.» — la abstención que opone a quienes adjudican el magnetismo de la sangre a Satanás.

«This I will say more, to wit, that those who walk in their sleep, do, by no other guide than the spirit of the blood, that is, of the outward man, walk up and down, perform business, climb walls, and manage things that are otherwise impossible to those that are awake.» — el fenómeno cotidiano que aduce como prueba del espíritu de la sangre: los sonámbulos que trepan muros y despachan negocios.

«Saint Ambrose, although he was for distant in his body, yet was visibly present at the funeral solemnities of Saint Martin; yet was he spiritually present at those solemnities, in the visible spirit of the external man, and no otherwise:» — el caso hagiográfico que lee en la misma clave, y la restricción con que lo lee: presente en el espíritu visible del hombre externo y no de otro modo.

«It is not sufficient in so great a paradox, to have once, or by one single reason, touched at the matter; it is to be further propagated, and we must explain how a magnetical attraction happens also between inanimate things, by a certain perceivance or feeling; not indeed animal or sensitive, but natural.» — el problema que se plantea a sí mismo y no elude: cómo hay atracción magnética también entre cosas inanimadas, por un percibir natural y no sensitivo.

«If anyone doubts the truth of this narrative, however learned and profound he may think himself, let him call personally upon me, and I will give him such reference, and that truly respectable and fair, as shall convince him of the fact.» — una interpelación en primera persona que ofrece verificación externa: quien dude puede visitarlo y le dará referencias.

«First of all, thou shalt take notice, that Satan is the sworn and irreconcileable enemy of man, and to be so accounted by all, unless any one had rather have him to be his friend; and therefore he most readily procures whatsoever mischief he is able to cause or wish unto us, and that without doubt and neglect.» — la premisa con que entra a la cuestión de la brujería: Satanás procura todo el daño que puede y sin demora.

«From the former supposition I conclude, that if Satan were able of himself to kill a man who is guilty of deadly sin, he would never delay it; but he doth not kill him, therefore he cannot.» — el argumento por el que niega a Satanás el poder de matar, construido como reducción: si pudiera, ya lo habría hecho.

«Notwithstanding, the witch doth oftentimes kill; hence also she can kill the same man, no otherwise than as a privy murderer at the liberty of his own will slays any one with a sword.» — el hecho que opone a esa negación y que obliga a redistribuir el poder: la bruja sí mata, y como un homicida privado.

«There is therefore a certain power of the witch in this action, which belongs not to Satan, and consequently Satan is not the principal efficient and executor of that murder; for otherwise if he were the executioner thereof, he would in nowise stand in need of the witch as his assistant; but he alone had soon taken the greatest part of men out of the way.» — la conclusión que saca, y es la que traslada la agencia de Satanás a la bruja: si él fuera el ejecutor, no necesitaría asistente.

«In the first place, it is manifest that it is no corporeal strength of the male sex;» — el primer descarte al buscar dónde reside ese poder.

«for neither doth there concur any strong touching of the extreme parts of the body, and witches are for the most part feeble, impotent, and malicious old women, therefore there must needs be some other power, far superior to a corporeal attempt, yet natural to man.» — el segundo descarte y la conclusión: las brujas son en su mayoría viejas débiles, luego el poder ha de ser superior al corporal y aun así natural al hombre.

«This power therefore was to be seated in that part wherein we most nearly resemble the image of God; and although all things do also, after some sort, represent that venerable image, yet because man doth most elegantly, properly, and nearly do that, therefore the image of God in man doth far outshine, bear rule over, and command the images of God in all other creatures;» — dónde lo sitúa: en aquella parte por la que el hombre se parece más a la imagen de Dios.

«Wherefore if God act, per nutum, or by a beck, namely by his word, so ought man to act some things only by his beck or will, if he ought to be called his true image: for neither is that new, is that troublesome, is that proper to God alone: for Satan, the most vile abject of creatures, doth also locally move bodies per nutum, or by his beck alone, seeing he hath not extremities or corporeal organs, whereby to touch, move, or also to snatch a new body to himself.» — el argumento *per nutum* que da nombre a esta doctrina: si Dios obra por su solo querer, y hasta Satanás mueve cuerpos así, también el hombre ha de poder algo por su beneplácito si es imagen suya.

«That magical power, therefore, is in the inward man, whether thou, by this etymology, or true word, understandest the soul or the vital spirit thereof, it is now indifferent to us; since there is a certain proportion of the internal man towards the external in all things,» — dónde localiza la potencia mágica, dejando indiferente si se la llama alma o espíritu vital.

«The soul therefore being wholly a spirit could never move or stir up the vital spirit, (being indeed corporeal,) much less flesh and bones, unless a certain natural power, yet magical and spiritual, did descend from the soul into the spirit and body.» — el argumento que hace necesaria esa potencia: sin una fuerza natural y a la vez mágica descendiendo del alma, ésta no movería ni el espíritu vital ni el cuerpo.

«superstitious magic draws not its foundation from the soul; seeing this same soul is not able to move, alter, or exite any thing out of its own body.» — la objeción que el propio texto se plantea, y que es la más fuerte contra su tesis: el alma no puede mover nada fuera de su cuerpo.

«THEREFORE the knowledge and power magical, and that faculty in man which acteth only per nutum, sleeps since the knowledge of the apple was eaten; and as long as this knowledge (which is of the flesh and blood, gross and material, belonging to the external man and darkness) flourishes, the more noble magical power is lying dormant.» — la respuesta que da, y que enlaza esta parte con la caída expuesta en el libro I: la potencia duerme desde que se comió la manzana.

«Now the highest sort of magic is that which is stirred up from an intellectual conception, and indeed that of the inward man is only to be excited by the Holy Spirit, and by his gift the Cabala; but that of the external man is stirred up by a strong imagination, by a daily and heightened speculation, and, in witches, by the devil.» — la distinción que ordena toda esta parte: la magia del hombre interno se excita por el Espíritu Santo y su don la cábala; la del externo, por imaginación fuerte, y en las brujas por el diablo.

«but the magnetic attraction began in the blood is perfected by the medicinal virtue of the unguent; not that the unguent draws the infirmity of the wound unto itself, but it alters the blood» — la corrección que hace a la explicación corriente del ungüento: no atrae la dolencia hacia sí, sino que altera la sangre; el tramo se corta al pie de la plana.

«if a nail, dart, knife, or sword, or any other iron instrument be thrust into the heart of a horse, it will bind and withhold the spirit of a witch, and conjoin it with the mummial spirit of the horse, whereby they may be burnt in the fire together, and by that the witch is tormented, as by a sting or burning, by which means she may be known» — la operación de detección de brujas que expone, con el instrumento de hierro clavado en el corazón del caballo; el pasaje termina invocando la ley bíblica.

«Now this being proved, that man hath a power of acting, per nutum, or by his nod, or of moving any object remotely placed; it has also been sufficiently confirmed by the same natural example, that this efficacy was also given unto man by God.» — el punto que da por probado al cerrar la doctrina: el hombre obra a distancia por su solo querer, y esa eficacia es don de Dios.

«And as every magical faculty lies dormant, and has need of excitement, or stirring up; which is always true, if the object whereon it is to act is not nearly disposed, if its internal phantasy doth not wholly confirm to the impression of the agent, or also if the patient be equal in strength, or superior to the agent therein.» — las tres condiciones en que la operación falla, dichas con precisión: objeto mal dispuesto, fantasía interna que no se conforma, o paciente igual o superior al agente.

«Therefore we repeat, the magician must always make use of a medium; for then the words or forms of sacraments do always operate, because from the work performed.» — la regla que repite y que separa su magia de la palabra suelta: siempre hace falta un medio material.

«Therefore no man can be a happy or successful magician, but him who knows how to stir up the magical virtue of his soul, or can do it practically without science.» — la condición que pone al operador, y que admite dos vías: saber excitar la virtud mágica del alma, o poder hacerlo en la práctica sin ciencia.

«And there can be no nearer medium of magnetism, than human blood with human blood.» — el medio que declara más próximo de todos, y que es el que sostiene las curas simpáticas del capítulo.

«And now to bring our Magnetic Treatise to a total conclusion, we have to say, that whoever, through ignorance or obstinacy, will say there is no validity or reason, or reality in the science of magnetism, proves himself unworthy the sacred name of philosopher, because he condemns what he knows nothing at all about.» — el cierre del tratado del magnetismo, y su forma es la de una recusación: condena quien condena lo que no conoce.

«Therefore, let those who would attain knowledge in these things, and be perfect in what we have set before them, constantly meditate and desire that the First cause and Archetype of all things would graciously and mercifully illuminate their minds; without which, they grope but in darkness and uncertainty, and are subject to the delusions of impure spirits and devils, who are only to be put to flight by putting on the whole armour of God, in whom we all live, move, breathe, and have our being.» — la condición devocional con que remata, y la advertencia sobre las ilusiones de espíritus impuros para quien la omita.

«WE Shall now turn our pen to the explaining of the high and mysterious secrets of the Cabala, by which only we can know the truth; and likewise how to prepare our mind and spirit for the contemplation of the greatest and best part of magic, which we call intellectual and divine, because it chiefly takes God and the good spirits for its object; and as the cabalistic art opens many and the chiefest mysteries and secrets of ceremonial magic.» — la transición a la cábala, y la definición de la magia que llama intelectual y divina: la que toma por objeto a Dios y a los espíritus buenos.

«but this we shall do; we will open all those secrets which are necessary to be known; and by the close reading of which, you shall find out, of your own head, to be both profitable and delightful.» — el compromiso y a la vez el recorte que se impone al publicar: abrir los secretos necesarios de saber, no todos.

«never does any complete effect follow after: likewise all the virtue of thy works will suffer detriment when poured into weak, prating, and incredulous minds; therefore, if thou would be a magician, and gain fruit from this art, to be secret, and to manifest to none, either thy work, or place, or time, nor thy desire or will, except it be to a mailer, or partner, or companion,» — la regla de secreto, con su razón operativa y no gremial: la virtud de la obra padece detrimento vertida en mentes flacas e incrédulas; el escaneo imprime *mailer* por *master*.

«Now, if thou art a man perfect in thy understanding, and constantly meditating upon what we have in this book written, and without doubting, believeth, thou shalt be able, by praying, consecrating, deprecating, invocating, &c. to attract spiritual and celestial gifts, and to imprint them on whatever things thou shalt please; and by it to vivify every magical work.» — la promesa que abre la parte cabalística, condicionada al entendimiento perfecto y a la creencia sin duda.

«GOD himself, although he is trinity in persons, yet he is but one only simple e1fence; yet we doubt not but that there are in him many divine powers, which emanate or flow from him.» — la premisa de la sección cabalística: una sola esencia simple y en ella muchas potencias divinas que emanan; el escaneo corrompe la palabra *essence*.

«The Cabalists moll: learned in divine things have received the ten principal names of God, as certain divine powers, or, as it were, members of God; which, by ten numerations, which we call Sephiroth, as it were vestiments, instruments, or exemplars of the Archetype, have an influence upon all created things, from the highest: to the lowest; yet by a certain order: for first and immediately they have influence upon the nine orders of angels and quire of blessed fouls, and by them into the celestial spheres, planets and men; by the which Sephiroth every thing receiveth power and virtue.» — la doctrina de las diez sefirot tal como el libro la atribuye a los cabalistas: diez nombres o miembros de Dios que influyen por orden sobre ángeles, esferas y hombres.

«The first of these is the name Eheia, the name of the divine essence; his numeration is called Cether, which is interpreted a crown or diadem, and signifies the most simple essence of the divinity; and it is called that which the eye seeth not;» — la primera sefirá con su nombre, su numeración y su interpretación, en el patrón que repite para las diez.

«and is attributed to God the Father, and hath its influence by the order of seraphims, or Hajoth Hakados, that is, creatures of holiness;» — el reparto trinitario que superpone a esa escala, con la orden angélica correspondiente y su nombre hebreo.

«and these are the three supreme and highest numerations, as it were, feats of the divine persons, by whose command all things are made; but are executed by the other seven, which are therefore called numerations framing.» — la división interna de las diez: tres supremas que mandan y siete que ejecutan, llamadas por eso numeraciones fabricantes.

«GOD himself, though he be one only essence, yet hath divers names, which expound not his divers essences or deities; but certain properties flowing from him;» — la aclaración que evita el politeísmo: los muchos nombres no exponen esencias diversas sino propiedades que fluyen de una.

«his intelligence is Michael, who was the ruler of Solomon.» — una de las adjudicaciones de inteligencia a nombre divino, con la referencia salomónica.

«and so sometimes a word is extracted from a word, or a name from a name, by the transposition of letters, as Messiea, from Ismah, and Michael from Malachi, but sometimes by changing the alphabet, which the Cabalists call Ziruph, so from the name Tetragrammaton, are drawn forth Maz-Paz, Kuzu.» — las técnicas de extracción de nombres que expone: transposición de letras y cambio de alfabeto, que los cabalistas llaman *Ziruph*.

«Sometimes, by reason of the equality of the numbers, names are changed, as Merattron, pro Sadai, for both of them make three hundred and fourteen; so Jiai, , and EI, are equal in number, for both make thirty-one;» — la tercera técnica, por igualdad numérica, con dos ejemplos y sus cifras.

«and these are the hidden secrets, concerning which it is moll: difficult to judge, or to deliver a perfect science; neither can they be understood or taught in any other language but the Hebrew.» — la abstención y el límite de lengua que declara: de esto es dificilísimo dar ciencia perfecta, y no se entiende ni enseña sino en hebreo.

«Therefore, these sacred words have not their power in magical operations from themselves, as they are words, but from the occult divine powers working by them in the mind of those who by faith adhere to them.» — dónde sitúa la eficacia de las palabras sagradas, y es la aclaración que separa su doctrina del automatismo verbal: no en las palabras, sino en las potencias divinas que obran por ellas en la mente del que cree.

«We will here deliver unto thee a sacred seal, efficacious against: any disease of man, or any griefs whatsoever, in whose fore-fide are the four-squared names of God, so subordinate to one another in a square, that, from the highest to the lowest, those most holy names or» — el sello sagrado que entrega contra cualquier dolencia, con sus nombres cuadrados; la figura misma va en lámina sin capa de texto y el tramo se corta al pie de la plana.

«Now let no one distrust or wonder, that sacred words and divine names applied outwardly, can effect wonderful things, feeing, by them, the Almighty created the heavens and the earth; for there is no name of God amongst us (according to Moses the Egyptian) which is not taken from his works, besides the name Tetragrammaton, which is holy, lignifying the substance of the Creator in a pure signification.» — el argumento con que responde a la incredulidad ante los nombres, y la excepción que consigna con su fuente: todo nombre de Dios se toma de sus obras, salvo el Tetragrámaton.

«But I call angels here, not those whom we usually call devils, but spirits so called from the propriety of the word, as it were, knowing, under-standing, and wise.» — la definición de ángel con que abre la angelología, y la aclaración de que no habla de los que se suelen llamar demonios.

«Whose intention is inscribed in the circumference; but on the backside is inscribed the seven-lettered name Araritha,» — el reverso del sello, con el nombre de siete letras tal como lo transcribe el ejemplar.

«but all this must be done in most pure gold, or virgin parchment, pure, clean, and unspotted; a1fo with ink made of the smoke of consecrated wax-lights, or incense and holy water.» — los materiales que exige la confección: oro purísimo o pergamino virgen, y tinta del humo de velas consagradas.

«The operator must be purified and cleansed, and have an infallible hope, a constant faith, and have his mind lifted up to the Most High God, if he would surely obtain this divine power.» — la condición subjetiva que acompaña a los materiales, y sin la cual el sello no obra.

«these characters on the one side and these on the other which are the beginnings and ends of the five first verses of Genesis, and representation of the creation of the world;» — de dónde salen los caracteres del segundo sello: los principios y fines de los cinco primeros versículos del Génesis.

«and, by this ligature, they say that a man shall be free from all mischiefs, if that he firmly believes in God, the Creator of all things.» — el efecto que se le atribuye, dado en tercera persona y con su condición de fe explícita.

«they are always full of God. These are only about God, and rule not the bodies of the world, neither are they fitted for the government of inferior things, but infuse the light received from God unto the inferior orders, and distribute every one's duty to all of them.» — el primer orden de la jerarquía: los que están solo junto a Dios, que no rigen cuerpos y reparten los oficios a los inferiores.

«for although the school of Peripatetics assign one only intelligence to each of the orbs of the stars, yet feeing every star and small part of the heaven hath its proper and different power and influence, it is necessary also that it have its ruling intelligence which may confer power and operate;» — una divergencia que consigna con su parte contraria nombrada: los peripatéticos dan una inteligencia por orbe, y el texto exige una por cada estrella y parte del cielo.

«but the aërial follow reason, and favour the rational faculty, and, after a certain manner, separate it from the sensitive and vegetative; therefore it serves for an active life, as the fiery the contemplative;» — el reparto funcional del segundo orden: los aéreos para la vida activa y los ígneos para la contemplativa.

«neither truly are these things to be understood as though they were subject to the influence of the stars, but as they have correspondence with the heaven above the world, from whence especially all things are directed,» — el recorte que impide leer esa doctrina como sujeción de los ángeles a los astros: no están bajo la influencia sino en correspondencia con el cielo.

«moreover, some of these appear corporeal and mortal, whose bodies are begotten and die; yet to be long-lived is the opinion of the Egyptians and Platonists, and especially approved by Proclus, Plutarch also, and Demetrius the philosopher, and Æmilianus the rhetorician, affirm the same;» — lo que dice del tercer orden, y las autoridades con que apoya su longevidad, nombradas una a una.

«as there are stars in the heaven, and so many spirits in every legion as in heaven itself stars: but there are, (as Athanasius delivers,) who think, that the true number of the good spirits is according to the number of men, ninety-nine parts, according to the parable of the hundred sheep;» — el primer cómputo del número de espíritus buenos, atribuido a Atanasio y fundado en una parábola.

«others think only nine parts, according to the parable of the ten goats;» — el segundo cómputo, con otra parábola y otra cifra, consignado junto al anterior sin arbitrar.

«others suppose the number of the angels equal with men, because it is written, he that hath appointed the bounds of the people according to the number of the angels of God;» — el tercer cómputo, con su apoyo escriturario.

«but the latter theologians, following the masters of the sentences, Austin and Gregory, easily resolve themselves, saying, that the number of the good angels transcendeth human capacity;» — la abstención con que cierra la disputa, atribuida a los teólogos posteriores: el número excede la capacidad humana.

«THERE are some of the school of theologians, who distribute the evil spirits into nine degrees, as contrary to the nine orders of angels.» — el principio de simetría que ordena la demonología del volumen: nueve grados de espíritus malos frente a los nueve órdenes angélicos.

«the prince of these is he who said, I will ascend above the height of the clouds, and will be like to the Most High, who is called Beelzebub, that is, an old god.» — el primer príncipe del catálogo, con la etimología que el texto le adjudica.

«the prince of these is the serpent Pytho, from whence Apollo is called Pythius, and that woman a Pythoness, or witch, in Samuel, and the other in the gospel, who had Pytho in her belly.» — el segundo, con la cadena de derivaciones que el texto traza del nombre hasta la pitonisa del evangelio.

«their prince is Belial, which signifies, without a yoke, and disobedient, a prevaricator, and an apostate; of whom Paul to the Corinthians says, “what agreement has Christ with Belial ?”» — el tercero, con su etimología y su apoyo paulino.

«their prince is called Meririm: he is the meridian devil, a boiling spirit, a devil raging in the south, whom Paul, to the Ephesians, calls “the prince of the power of the air, and the spirit which works in the children of disobedience.”» — el demonio meridiano, identificado con el príncipe de la potestad del aire de la epístola a los efesios.

«But we of the Cabala unanimously maintain that evil spirits do wander up and down this inferior world, enraged against, all whom we call devils;» — la posición que el texto asume en primera persona del plural y adscribe a la cábala, sobre los espíritus que vagan por este mundo inferior.

«Pherycies, the Assyrian, describes the fall of the devils; and Ophis, that is, the develish serpent, was the head of that rebelling army;» — la fuente que nombra para la caída de los demonios, con la grafía tal cual la imprime el ejemplar.

«some being content with laughter and delusion only, do contrive rather to weary men than to hurt them;» — la gradación de daño que establece dentro del catálogo, y que empieza por los que solo cansan.

«But the worst sort of devils are those who lie in wait, and overthrow passengers in their journies, and rejoice in wars and effusion of blood, and afflict men with most cruel stripes: we read of such in Matthew, “for fear of whom no man dared pass that way.”» — el extremo de esa gradación, con su lugar evangélico.

«IT is the opinion of divines, that all evil spirits are of that nature, that they hate God as well as man; therefore Divine Providence has set over us more pure spirits, with whom he hath entrusted us, as with shepherds and governors,» — la contraparte protectora que introduce a continuación, atribuida a la opinión de los teólogos.

«Of these, Hesiod says, there are 30,000 of Jupiter's immortal spirits living on the earth, who are the keepers of mortal men, who, that they might observe justice and merciful deeds, having clothed themselves with air, go to and fro every where on the earth.» — la cifra que trae de Hesíodo para los guardianes, vestidos de aire y yendo por toda la tierra.

«For there is no potentate could be safe, nor any woman continue uncorrupted, no man in this vale of ignorance could come to the end appointed to him by God, if good spirits did not secure us, or if evil spirits should be permitted to satisfy the wills of men;» — el argumento que hace necesaria esa custodia: sin ella nadie llegaría al fin que Dios le señaló.

«we cannot therefore accuse angels, or deny free-will, if they do not bring the nations entrusted to them to the knowledge of the true God and true piety, but suffer them to fall into errors and perverse worship;» — la objeción teológica que el texto se plantea y resuelve conservando el libre albedrío de las naciones custodiadas.

«so we read that M. Antoninus being formerly joined in singular friendship with Octavius Augustus, were accustomed always to play together; but when, as always, Augustus always went away conqueror, a certain magician counselled M. Antoninus thus: “O Anthony, what dost thou do with that young man? Shun and avoid him, for although thou art older than he, and art more skilful than he, and art better descended than he, and hath endured the wars of more emperors, yet thy Genius doth much dread the Genius of this young man, and thy fortune flatters his fortune; unless thou shalt shun him, it seems wholly to decline to him.”» — el consejo que un mago da a Marco Antonio contra Octavio Augusto: el genio del viejo teme al del joven, y el remedio que le propone es evitarlo; el ejemplar da el nombre así.

«EVERY man hath a threefold good demon as a proper keeper or preserver, the one whereof is holy, another of the nativity, and the other of profession.» — la doctrina de los tres demonios custodios que rige esta parte: el santo, el de la natividad y el de la profesión.

«The holy demon is one, according to the doctrine of the Egyptians, assigned to the rational soul, not from the stars or planets, but from a supernatural cause—from God himself, the president of demons, being universal and above nature.» — la procedencia que atribuye al primero, con la doctrina egipcia por fuente: no de los astros sino de Dios mismo, sobre la naturaleza.

«This directs the life of the soul, and does always put good thoughts into the mind, being always active in illuminating us, although we do not always take notice of it;» — cómo obra ese demonio santo, con la salvedad que hace su acción difícil de comprobar: ilumina aunque no siempre se advierta.

«WE might doubt whether angels or demons, since they are pure spirits, use any vocal speech or tongue among themselves or to us; but that Paul, in some place says, “if I speak with the tongue of men or angels;“—but what their speech or tongue is, is much doubted by many.» — la duda que el propio texto plantea sobre la lengua de los ángeles, y el lugar paulino con que la abre.

«For many think that if they use any idiom, it is Hebrew, because that was first of all, and came from heaven, and was before the confusion of languages in Babylon, in which the law was given by God the Father, and the gospel was preached by Christ the Son, and so many oracles were given to the prophets by the Holy Ghost; and seeing all tongues have and do undergo various mutations and corruptions, this alone does always continue inviolated.» — el argumento de los que dan el hebreo por lengua angélica, expuesto con sus razones históricas y no como dogma.

«Moreover, an evident sign of this opinion is, that though this demon and intelligence do use the speech of those nations with whom they do inhabit, yet, to them who understand it, they never speak in any idiom but in this alone, viz. Hebrew.» — la prueba práctica que aduce para esa opinión, tomada de la experiencia de los que entienden.

«But now, how angels speak, it is hid from us, as they themselves are.» — la abstención inmediata que sigue a esa exposición, y la deja en opinión.

«That instrument, whatsoever the virtue be, by which one spirit makes known to another spirit what things are in his mind, is called by the apostle Paul, the tongue of angels.» — la definición que da del instrumento por el que un espíritu comunica a otro, apoyada en la expresión de Pablo.

«And in the old law they spake with divers of the fathers with a sensible voice; but this never but when they assumed bodies.» — el límite que pone al habla audible de los ángeles: solo cuando asumían cuerpo.

«But with what senses these spirits and demons hear our invocations and prayers, and see our ceremonies, we are altogether ignorant.» — la ignorancia declarada sobre cómo esos espíritus oyen las invocaciones, y la declara justo donde el libro va a enseñar a invocarlos.

«These are those seven spirits which always stand before the face of God, to whom is entrusted the disposing the whole celestial and terrene kingdoms which are under the moon: for these (as the more curious theologians say) govern all things by a certain» — los siete espíritus ante el rostro de Dios, a quienes atribuye el gobierno de todo lo sublunar; el tramo se corta al pie de la plana.

«There are some who ascribe them to the stars by names somewhat differing, saying, that over Saturn is set an intelligence called Oriphael, over Jupiter Zachariel, over Mars Zamael, over the Sun Michael, over Venus Anael, over Mercury Raphael, over the Moon Gabriel.» — una variante de nomenclatura que consigna sin arbitrar: hay quienes adscriben esas inteligencias a los planetas con nombres algo distintos, y da la lista entera.

«And every one of these governs the world 354 years and four months; and the government begins from the intelligence of Saturn; afterwards, in order, the intelligences of Venus, Jupiter, Mercury, Mars, the Moon, and the Sun reigns, and the government returns to the spirit of Saturn.» — la teoría de los gobiernos planetarios sucesivos, con su duración exacta y su orden de rotación.

«Tritemius writ to Maximilian Cæsar a special treatise concerning these, which he that will thoroughly examine may from thence draw great knowledge of future times.» — la fuente que nombra para esa doctrina, con destinatario incluido; es el mismo Trithemius cuyo tratado de los cristales se reimprime al final del volumen.

«There are also four princes of the angels, which are set over the four winds, and over the four» — los cuatro príncipes angélicos sobre los vientos, que es la estructura cardinal de todo el ceremonial que sigue; el tramo se corta al pie de la plana.

«Michael is placed over the east-wind, Raphael over the west, Gabriel over the north, Nariel, who by some is called Ariel, is over the south.» — el reparto cardinal nominal, con la variante de nombre que el propio texto consigna para el del sur.

«Moreover the ancient theologians of the Greeks reckon up six demons, which they call Telchines, others Alastores; which bearing ill-will to men, take up water out of the river Styx with their hands, sprinkle it upon the earth, whence follow calamities, plagues, and famines; and these are said» — los seis demonios griegos, con los dos nombres que les da y el mito del agua de la Estigia; el tramo se corta al pie de la plana.

«But he that desires to know exactly the distinct names, offices, places, and times of angels, and evil demons, let him inquire into the book of Rabbi Simon of the Temples, and in his book of Lights, and in his treatise of the Greatness of Stature, and in the treatise of the Temples of Rabbi Ishmael, and in almost all the commentaries of his book of Formation, and he shall find it written at large concerning them.» — a qué obras remite al lector para los nombres y oficios exactos, y son rabínicas: el aparato bibliográfico más explícito de esta parte.

«Now there are many other ways of making Schemhamphoræ out of those verses; as when all three are written in a right order, one after the other, from the right to the left, besides those which are extracted by the tables of Ziruph, and the tables of commutations, of which we made mention of before.» — la advertencia de que los métodos de extracción de los Schemhamphorae son varios, y no uno canónico.

«But if thou wilt do so from the beginning of a degree falling against the progress of the signs, the resulting spirit shall be evil.» — la simetría que hace del mismo cálculo un procedimiento de doble filo: invertido el sentido, el espíritu resultante es malo.

«THERE is yet another art of these kind of names, which they call calculatory; and it is made by the following tables, by entering with some sacred, divine, or angelical name, in the column of letters descending, by taking those letters which thou shalt find in the common angles under their stars and signs, which beingr educed into order, the name of a good spirit is made of the nature of that star or sign under which thou didst enter; but if thou shalt enter in the column ascending, by taking the common angles above the stars and signs marked in the lowest line, the name of an evil spirit is made.» — el arte calculatorio de los nombres, y la regla de columnas que decide si sale bueno o malo; el escaneo parte una palabra en *beingr educed*.

«And these are the names of spirits of any order of heaven ministering, as of good, so of bad, which you may after this manner multiply into nine names of so many orders;» — el modo de multiplicar esos nombres por los nueve órdenes, tanto de buenos como de malos.

«one name, draw forth another of a spirit of a superior order out of the same, as well of a good as a bad one; yet the beginning of this calculation depends upon the names of God; for every word hath a virtue in magic, inasmuch as it depends on the word of God, and is thence framed.» — de dónde saca todo el arte calculatorio su virtud, según el texto: del nombre de Dios, y no del cálculo mismo.

«but the name El, because it imports power and virtue, is therefore added, not only to good but bad spirits; for neither can evil spirits either subsist or do any thing without the virtue of El, God.» — la razón por la que ese nombre se añade también a los espíritus malos, y que subordina lo demoníaco a la misma fuente.

«And although such kind of primary names have none or little power by their signification, yet such kind of extracted names, and such as are derived from them, are of very great efficacy;» — una tensión que el texto deja en pie: los nombres primarios apenas tienen poder por su significado, y los derivados de ellos son eficacísimos.

«But here it is objected by many, that it falls out that in these tables men of a differing nature and fortune do oftentimes, by reason of the sameness of name, obtain the same genius of the same name.» — la objeción que el propio texto recoge contra sus tablas: dos hombres de suerte distinta y mismo nombre sacarían el mismo genio.

«We must know therefore that it must not be thought absurd, that the same dæmon may be separated from any one soul, and the same be set over more.» — la primera respuesta que da: el mismo demonio puede separarse de un alma y ponerse sobre varias.

«Lastly, the very ardent intention of the invocator, by which our intellect is joined to the separated intelligences, is the cause that we have sometimes one spirit, sometimes another, (although called upon under the same name,) made obsequious to us.» — la segunda, que devuelve el peso al operador: la intención ardiente del invocante hace que bajo un mismo nombre acuda a veces un espíritu y a veces otro.

«Whence Porphyry says, “that the ancients were willing to conceal God and divine virtues, by sensible figures and by those things which are visible, yet signifying invisible things;”» — la cita con que justifica el uso de figuras sensibles, atribuida a Porfirio.

«There is another manner among the Cabalists, formerly held in great esteem, but now it is so common that it is placed among prophane things, viz. the twenty-seven characters of the Hebrews may be divided into three classes, where of every one contains nine letters.» — una técnica cabalística que el propio texto declara devaluada por común, y aun así expone.

«You must know that angelical spirits, seeing they are of a pure intellect, and altogether incorporeal, are not marked with any marks or characters, or any other human signs;» — la salvedad más importante de este capítulo: los espíritus angélicos, incorpóreos, no llevan marcas ni caracteres.

«but we, not otherwise knowing their essence or quality, do, from their names, or works, or otherwise, devote and consecrate to them figures and marks, by which we cannot any way compel them to us,» — y la consecuencia que saca, que recorta el alcance de todo el arte: los caracteres se les consagran, pero por ellos no se los puede forzar.

«And this fashion among the Arabians is most received; neither is there any writing which is so readily and elegantly joined to itself as the Arabick.» — el juicio caligráfico que da sobre la escritura árabe dentro de la exposición de los caracteres.

«for that sign did represent the name of Jehovah, and was a memorable emblem of the name of seventy-two letters by the equality of number; and the exposition there of is , i. e. who is there among thee strong as Jehovah?» — cómo lee un signo concreto: emblema del nombre de setenta y dos letras por igualdad numérica; el ejemplar deja en blanco el lugar donde iba el hebreo.

«Necromancy has its name because it works on the bodies of the dead, and gives answers by the ghosts and apparitions of the dead, and subterraneous spirits, alluring them into the carcasses of the dead, by certain hellish. charms, and infernal invocations, and by deadly sacrifices and wicked oblations.» — la definición de nigromancia que da el capítulo, en registro condenatorio: obra sobre los cuerpos de los muertos por encantos infernales y ofrendas impías.

«There are two kinds of necromancy: raising the carcasses, which is not done without blood; the other sciomancy, in which the calling up of the shadow only suffices.» — la distinción interna que hace: levantar el cadáver, que exige sangre, y la esciomancia, a la que basta llamar la sombra.

«To conclude, it works all its experiments by the carcasses of the slain and their bones and members, and what is from them; for there is in these things a spiritual power friendly to them:» — la razón que da de que se use el cadáver: hay en esas cosas una potencia espiritual afín a los espíritus que se busca.

«therefore they easily allure the flowing down of wicked spirits, by reason of the similitude and property of every familiar, by whom the necromancer, strengthened by their help, can do much in human and terrestrial things, and kindle unlawful lusts, cause dreams, diseases, hatred, and such like passions;» — lo que atribuye al nigromante una vez asistido por esos espíritus, y el registro de sus efectos es de daño.

«The witches easily abuse them for effecting witchcraft, alluring these unhappy souls, by the apposition of their body, or by the taking of some part thereof, and compelling them by their devilish charms,» — cómo distingue el abuso de las brujas dentro de la misma operación.

«But he who could restore the souls truly to their bodies, must first know what is the proper nature of the soul from whence it went forth,» — la condición que declara previa a cualquier restitución de almas, y que en la práctica funciona como límite del arte.

«I CALL that a dream which proceeds either from the spirit of the phantasy and intellect united together, or by the illustration of the agent intellect above our souls, or by the true revelation of some divine power in a quiet and purified mind;» — la definición de sueño que abre el tratado profético, con sus tres orígenes posibles.

«And these dreams need not any art of interpretation, as those of which we have before spoken, which belong to divination, not to foreknowledge;» — la distinción que hace entre esos sueños y los adivinatorios: los primeros no piden arte de interpretación.

«Therefore it is necessary that he who would receive true dreams should keep a pure undisturbed, and an undisquieted imaginative spirit, and so compose it that it may be made worthy of the knowledge and government by the mind and understanding;» — la condición subjetiva que exige para recibir sueños verdaderos, y es la misma disciplina del resto del volumen.

«Whosoever therefore, by quiet and religious meditation, and by a diet temperate and moderate according to nature, preserves his spirit pure shall very much prepare himself, and by this means become (in a degree) divine and knowing all things, justly merits the same.» — la promesa que hace a quien la cumpla, con el grado explícito para no hacerla absoluta.

«IN this last book, which we have made the Perfection and Key of all that has been written, we have given thee the whole and entire practice of Ceremonial Magic, shewing what is to be done every hour of the day; so that as by reading what we have heretofore written, thou shalt contemplate in theory, here thou shalt be made perfect by experiment and practice: for in this Key you may behold, as in a mirror, the distinct functions of the spirits, and how they are to be drawn into communication in all places, seasons, and times.» — el anuncio del libro II parte II, que declara la diferencia con lo anterior: allí teoría por lectura, aquí práctica entera de la magia ceremonial hora por hora.

«This then is to be known, that the names of the intelligent presidents of every one of the planets are constituted after this manner; that is to say, by collecting together the letters out of the figures of the world from the rising of the body of the planet, according to the succession of the signs through the several degrees, and out of the several degrees, from the aspects of the planet himself, the calculation being made from the degree of the ascendant.» — el método de constitución de los nombres de los presidentes planetarios, todo él astronómico.

«In like manner are constituted the names of the princes of the evil spirits; they are taken under all the planets of the presidents in a retrograde order, the projection being made contrary to the succession of the signs, from the beginning of the seventh house.» — el método simétrico e invertido para los príncipes de los espíritus malos, en orden retrógrado y desde la casa séptima.

«Now the name of the supreme and highest intelligence, which many suppose to be the soul of the world, is collected out of the four cardinal points of the figure of the world, after the manner already delivered; and by the opposite and contrary way is known the name of the great demon or evil spirit, upon the four cadent angles.» — el nombre de la inteligencia suprema, que consigna con la salvedad de que muchos la suponen alma del mundo, y su opuesto en los ángulos cadentes.

«But many magicians, men of no small authority, will have the tables of this kind to be extended with Latin letters; so that by the same tables also, out of the name of any office or effect, might be found out the name of any spirit, as well good as evil, by the same manner which is above delivered, by taking the name of the office or of the effect in the column of letters, in their own line, under their own star.» — una variante de método que atribuye a magos de no poca autoridad: extender las tablas con letras latinas para sacar el nombre del espíritu desde el oficio o el efecto buscado.

«And of this practice Trismegistus is a great author, who delivered this kind of calculation in Egyptian letters: not improperly also may they be referred to the letters of other tongues, for the reason assigned to the signs; for truly he only is extant of all men who have treated concerning the attaining to the names of spirits.» — la autoridad que reclama para ese cálculo y el juicio con que la refuerza: es el único de todos que ha tratado del asunto.

«Therefore the force, secrecy, and power, in what manner the sacred names of spirits are truely and rightly found out, consisteth in the disposing of vowels, which make the name of a spirit, and wherewith is constituted the true name and right word.» — dónde sitúa la clave técnica de todo el procedimiento: en la disposición de las vocales.

«And whereas in calculating the names of the evil spirits, the names of the good spirits are taken from the degree of the eleventh house; in these ought to be taken the degree of the twelfth house.» — la diferencia de casa entre el cálculo de los buenos y el de los malos, que es lo que separa una operación de la otra.

«If therefore any vowel should happen to fall upon a vowel, the former must give place to the latter: and this you are to understand only of the good spirits.» — una regla de colisión de vocales, con su alcance expresamente limitado a los espíritus buenos.

«The name of good angels, and of every man, which we have before taught how to find out, according to that manner, is of no little authority, nor of a mean foundation.» — el valor que se atribuye a sí mismo este método frente a otros.

«We may also attain to the knowledge of the dignities of the evil spirits, by the same tables of characters and images: for upon whatsoever spirit falls any excellent sign or instrument out of the table of characters, he possesses that dignity. As if there should be a crown, it shews a kingly dignity; if a crest or plume, a dukedom; if a horn, a county: if without these there be a scepter, sword, or forked instrument, it shews rule and authority.» — el sistema de lectura heráldica de las figuras: corona por dignidad regia, cresta por ducado, cuerno por condado, cetro o espada por mando.

«Lastly, they which bear a human shape and figure have a greater dignity than those which appear under the forms and images of beasts.» — la jerarquía por forma de aparición, que ordena el juicio del operador ante lo que se le presenta.

«Moreover, you must understand that the spirits of the inferior order, of what dignity soever, they are always subject to the spirits of the superior order;» — la regla de subordinación entre órdenes, que es lo que permite mandar a uno por medio de otro.

«These pentacles consist either of characters of good spirits of the superior order, or of sacred pictures of holy letters or revelations, with apt and proper versicles, which are composed either of geometrical figures and holy names of God, according to the course and manner of many of them, or they are compounded of all of them, or many of them mixed.» — de qué se componen los pentáculos según este libro: caracteres de espíritus buenos, imágenes sagradas con su versículo, figuras geométricas y nombres divinos, o mezcla.

«Whatsoever characters of this kind are to be instituted, we must draw about him a double circle, wherein we must write the name of his angel;» — la regla de fábrica del pentáculo: doble círculo con el nombre del ángel.

«But the holy pictures which make the pentacles are they which every where are delivered to us in the prophets and sacred writings, both in the Old and New Testaments;» — de dónde manda tomar las imágenes sagradas, y es de la Escritura y no de la invención del operador.

«If a pentacle were to be made to gain a victory, or revenge against one's enemies, as well visible as invisible, the figure may be taken out of the Second Book of the Maccabees; that is to say, a hand holding a golden sword drawn, about which let there be written the versicle there contained, to wit, take the holy sword, the gift of God, wherewith thou shalt slay the adversaries of my people Israel.» — un ejemplo completo de esa regla: figura y versículo tomados del segundo libro de los Macabeos para un pentáculo de victoria.

«Moreover, let there be written about it the ten general names, which are El, Elohim, Elohe, Zebaoth, Elion, Escerchie, Adonay, Jah, Tetragrammaton, Saday.» — los diez nombres generales que manda escribir alrededor, con la grafía tal cual la imprime el ejemplar.

«There is another pentacle, the figure whereof is like a lamb slain, having seven eyes and seven horns; and under his feet a book sealed with seven seals, as it is in the fifth chapter of the Apocalypse.» — el segundo pentáculo de la pareja, tomado del Apocalipsis con capítulo citado.

«For in the person consecrating, there is required firmness, constancy, and holiness of life; and that the consecrator himself shall, with a firm and undubitable faith, believe the virtue, power, and effect thereof.» — lo primero que exige la consagración, y no es materia sino persona: firmeza, constancia y santidad de vida en quien consagra.

«Then in the prayer by which the consecration is made it derives its virtue either from divine inspiration, or else by composing it from sundry places in the holy Scriptures» — de dónde ha de salir la oración consagratoria, con dos vías declaradas; el tramo se corta al pie de la plana.

«Therefore in every consecration there is generally used a benediction and consecration of water, earth, oil, fire, and suffumigations, &c. with consecrated wax-lights or lamps burning; for without lights no consecration is duly performed.» — el elenco de elementos que toda consagración usa, y la condición sin la cual declara nula la ceremonia: sin luces no hay consagración.

«You must therefore particularly observe this, that when any thing (which we call prophane) is to be used, in which there is any defilement or pollution, it must, first: of all, be purified by an Exorcism composed solely for that purpose, which ought to precede the consecration» — el paso previo obligatorio cuando la materia es profana: un exorcismo hecho solo para eso; el tramo se corta al pie de la plana.

«We must also observe that at the end of any consecration after the prayer is rightly performed, as we have mentioned, the operator ought to bless the thing consecrated, by breathing out some sentence with divine virtue and power of the present consecration» — el gesto final que cierra la consagración, y que es de aliento y no de fórmula; el tramo se corta al pie de la plana.

«SO in the consecration of water, we must commemorate that God has placed the firmament in the midst of the waters» — el patrón que sigue cada consagración de elemento: conmemorar el lugar de la Escritura donde ese elemento aparece; el tramo se corta al pie de la plana.

«Therefore we have here given the manner of composing the consecrations, which first of all are necessary to be used in every kind of ceremony, and ought to precede every experiment or work, and without which nothing in magic rites can be duly performed.» — el lugar que asigna a las consagraciones dentro del método: preceden a todo experimento, y sin ellas nada se ejecuta debidamente.

«THEREFORE when you would consecrate any place or circle, you should take the prayer of Solomon used in the dedication and consecration of the temple;» — el modelo que da para consagrar lugar o círculo, tomado de la dedicación del templo.

«It must be noted that vows, oblations, and sacrifices, have the power of consecration also, as well real as personal; and they are, as it were, certain conventions between those names with which they are made and us who make them, strongly cleaving to our desire and wished effects,» — cómo entiende votos, oblaciones y sacrificios: convenciones entre los nombres y quienes las hacen, no pago ni compra.

«Yet many magicians do compose this book otherwise, omitting the characters and images; but I think that it is much more efficacious not to neglect any thing above mentioned in the forms.» — una divergencia de método que consigna y en la que toma partido en primera persona: otros magos omiten caracteres e imágenes del libro de espíritus, y él lo juzga menos eficaz.

«And, above all, let this book be kept as pure and reverent as possible; for irreverance of mind, causes it to lose its virtue by pollution and prophanation.» — la condición de conservación del libro consagrado, y la razón que da: la irreverencia de la mente le hace perder la virtud.

«And this way is thus: let be made a book of spirits, as we have before shewn, but in the end thereof write invocations, bonds, and strong conjurations, wherewith every spirit may be bound;» — el segundo modo de consagrar el libro de espíritus, con invocaciones y ataduras escritas al final.

«But when the operator would work by the book thus consecrated he should do it in a fair and clear season, when the spirits are least troubled;» — la condición meteorológica y de oportunidad que pone al uso del libro.

«Now the number of days of fasting and preparation is commonly one month, i. e. the time of a whole lunation.» — el plazo común de ayuno y preparación, medido por lunación.

«Now, in the Cabala, we generally prepare ourselves forty days before.» — el plazo distinto que adscribe a la cábala, consignado junto al anterior sin unificarlos.

«Now concerning the place, it must be chosen clean, pure, close, quiet, free from all manner of noise, and not subject to any stranger's sight.» — los requisitos del lugar, entre ellos el de no quedar a la vista de extraños.

«This place must first of all be exorcised and consecrated; and let there be a table or altar placed therein, covered with a clean white linen cloth, and set towards the east:» — la disposición del altar, con su orientación.

«Now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle.» — el hábito prescrito al operador, descrito hasta el corte de la prenda.

«You shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name Tetragrammaton; all which things are to be consecrated and sanctified in order.» — el velo con el nombre divino en lámina dorada, y la exigencia de que todo se consagre por orden.

«But you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare;» — la condición de entrada al lugar santo, con los pies descalzos.

«Now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making a perfume, you shall sign the cross with holy oil in the forehead, and anoint your eyes, using prayer in all these consecrations.» — la secuencia del último día, con la unción de la frente y los ojos y la oración en cada paso.

«And the manner of fasting is this: to abstain from all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun.» — la regla de ayuno con su detalle dietético: nada que haya tenido vida de sentido, solo agua corriente, y ni comida ni vino hasta la puesta del sol.

«We must observe also, that in the circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a week.» — la disposición de las cuatro velas cardinales y su duración obligada de una semana.

«It is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which there must be written the name Tetragrammaton, in the manner we have before mentioned.» — la lámina de oro con el nombre divino en la frente, cada vez que se entra al círculo.

«BUT natural things and their own commixtures do likewise belong unto magicians, and we often use such to receive oracles from a spirit by a dream; which are either by perfumes, unctions, meats, drinks, seals, rings, &c.» — la lista de medios naturales con que dice recibirse oráculo por sueño.

«There are likewise images of dreams, which, being put under the head when he goes to sleep, doth effectually give true dreams of whatever the mind hath before determined or consulted upon, the practice of which is as follows:» — las imágenes de sueño puestas bajo la cabeza, y el efecto que se les atribuye respecto de lo que la mente había resuelto consultar.

«Thou shalt make an image of the sun, the figure whereof must be, a man sleeping upon the bosom of an angel, which thou shalt make when Leo ascends, the sun being in the ninth house in Aries;» — el ejemplo completo de esa fabricación, con su figura y su condición astrológica.

«But who can give a soul to an image, or make a stone, or metal, or clay, or wood, or wax, or paper to live?» — la pregunta que el propio texto se hace en el punto más alto de sus pretensiones.

«certainly no man; (for this arcanum doth not enter into an artist of a stiff neck,) he only hath it who transcends the progress of angels, and comes to the very architype himself.» — y la respuesta que da, que es una negación con una excepción tan alta que funciona como límite del arte.

«Therefore he who is desirous of receiving true oracles by dreams, let him abstain from supper, from drink, and be otherwise well disposed, so his brain will be free from turbulent vapours;» — la preparación fisiológica que exige para el oráculo por sueño, en registro de higiene y no de rito.

«This is the way whereby we may obtain all sciences and arts whatsoever, whether alchemy, magic, or else, suddenly and perfectly with a true illumination of our intellect;» — el alcance que reclama para ese método: todas las ciencias y artes, súbita y perfectamente.

«although all inferior familiar spirits whatsoever conduce to this effect, and sometimes also evil spirits sensibly inform us intrinsically and extrinsically.» — la salvedad incómoda que consigna sin suavizar: también los espíritus malos informan a veces por esta vía.

«but we should read some prayer, or psalm, or gospel, for our defence in the first place.» — la defensa que prescribe frente a ese riesgo, y que va antes de la operación.

«These things being judiciously considered, let the circle be made at the place elected, as well for the defence of the invocant as the confirmation of the spirit.» — la doble función que asigna al círculo: defensa del invocante y a la vez confirmación del espíritu.

«but so that all his conjurations and commemorations do agree with the nature and office of the spirit, and reiterate the same three times, from stronger to stronger, using contumelies, cursings, punishments, suspension from his power and office, and the like.» — la escalada de la conjuración cuando el espíritu resiste: tres veces, de menos a más, con contumelias, maldiciones y suspensión de su oficio.

«But if your hopes are frustrated, and no spirit will appear, yet for this you need not despair; but leaving the circle after licensing to depart (which must never be omitted, whether a spirit appears or not*,) return at other times, doing as before.» — qué hacer si nada aparece, y el paso que declara que nunca se omite: la licencia de partida, haya o no aparición.

«And often the spirits do come although they appear not visible (to cause terror to him who calls them,) either in the thing which he uses, or else in the operation itself.» — la salvedad que hace inverificable el fracaso: los espíritus vienen a veces sin aparecer, y se los nota en la cosa usada o en la operación.

«We will in this place inform thee farther, that those souls do still love their relinquished bodies after death, a certain affinity alluring them as it were.» — el fundamento que da a la evocación de difuntos: las almas siguen amando el cuerpo dejado por una afinidad que las atrae.

«Hence it is that the souls of the dead are not to be called up without blood or by the application of some part of their relict body.» — la consecuencia práctica de ese principio, y es la que hace de la nigromancia una operación material.

«Now although we have spoken concerning such places of this kind, it will not be safe or commodious to go unto them; but it is requisite for us to take to whatsoever place is to be chosen some principal relict of the body, and therewith make a perfume in due manner, and to perform other competent rites.» — el recorte prudencial que introduce enseguida: en vez de ir al camposanto, llevar al lugar elegido una reliquia principal del cuerpo.

«But those things which are now spoken of are not always sufficient to raise up souls, because of an extra-natural portion of understanding and reason, which is above and known only to the heavenly destinies and their powers.» — la abstención con que acota la operación entera: estos medios no bastan siempre, por una porción de entendimiento que solo conocen los hados celestes.

«But as the greatest power is attributed to the circles, (for they are certain fortresses,) we will now clearly explain, and shew the composition and figure of a circle.» — el lugar que asigna al círculo dentro del ceremonial, y la imagen con que lo define: son fortalezas.

«The forms of circles are not always one and the same, but are changed according to the order of spirits that are to be called, their places, times, days, and hours; for in making a circle it ought to be considered in what time of the year, what day, and what hour, what spirits you would call, and to what star or region they belong, and what functions they have:» — por qué no hay un círculo único: cambia con la orden de espíritus, el tiempo, el día, la hora, la estrella y la región.

«but that they may be compelled to stand before this circle, and answer truly our demands,» — lo que la consagración del círculo pretende obtener de los espíritus.

«It is also to be known that the angels rule the hours in a successive order, according to the course of the heavens and the planets to which they are subject; so the same spirit which governeth the day rules also the first: hour of the day; the second from this governs the second hour, and so on throughout; and when seven planets and hours have made their revolution it returns again to the first» — la regla de rotación de los ángeles por las horas, que es el mecanismo del calendario operativo de todo el resto del libro.

«A year therefore is four-fold, and is divided into spring, summer. autumn, and winter; the names thereof are these:» — el reparto del año en cuatro estaciones con nombre propio, que gobierna las invocaciones estacionales del capítulo.

«I EXORCISE thee, O thou creature of fire, by the only true God» — la forma del exorcismo del fuego, dirigido a la criatura y no al espíritu.

«IT is always necessary to have this pentacle in readiness to bind with, in case the spirits should refuse to be obedient, as they can have no power over the exorcist» — la función que asigna al pentáculo de Salomón, y la seguridad que declara para el exorcista; el tramo se corta al pie de la plana.

«The operator ought to be clean and purified for nine days before he does the work» — el plazo de purificación que exige, contado en días; el tramo se corta al pie de la plana.

«The operator ought therefore to be prepared with fasting, chastity, and abstinence, for the space of three days before the day of operation» — el segundo plazo, que no coincide con el anterior; el texto los deja uno junto al otro sin conciliarlos.

«and, with bended knees-, first let him say the Paternoster or Lord's Prayer, and then let him invocate the said angels, saying,» — el orden de la oración inicial, que empieza por el Padrenuestro antes de cualquier invocación.

«WE being made after the image of God, endued with power from God, and made after his will, do exorcise you, by the moil» — el fundamento con que el exorcista reclama autoridad: la imagen de Dios y una potestad recibida; el escaneo corrompe la palabra siguiente.

«and by the name of God, Agla, which Lot heard, and was saved with his family» — el patrón de la conjuración larga: cada nombre divino se invoca con el episodio bíblico en que se declara oído.

«and by the name Alpha and Omega, which Daniel named, and destroyed Bel and flew the dragon» — otro eslabón de la misma serie; el escaneo imprime *flew* por *slew*.

«O most merciful heavenly Father! have mercy upon me, although a sinner; make appear the arm of thy power in me this day against these obstinate spirits, that I, by thy will, may be made a contemplator of thy divine works, and may be illustrated with all wisdom, to the honour and glory of thy holy name.» — la oración que el operador dirige a Dios en medio del exorcismo, y que reconoce su propia condición de pecador.

«Then, standing in the middle of the circle, stretch out thy hand towards the pentacle, saying, By the pentacle of Solomon I have called you; give me a true answer.» — el gesto y la fórmula con que el operador presenta el pentáculo desde el centro del círculo.

«BERALANENSIS, Baldachiensis, Paumachia, and Apologia Sedes, by the most mighty kings and powers, and the most powerful princes, genii, Liachidæ, ministers of the Tartarean seat, chief prince of the seat of Apologia, in the ninth legion,» — la nómina de potencias con que abre la oración, transcrita tal cual la imprime el ejemplar.

«and by this ineffable name, Tetragrammaton Jehovah, which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is» — el efecto cósmico que atribuye al nombre inefable; el tramo se corta en el límite del troceo.

«wherefore, forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you; and come ye peaceably, visibly and affably now, without delay, manifesting what we desire,» — lo que la conjuración exige del espíritu, y las condiciones de la comparecencia: pacífica, visible y afable.

«In the name of the Father, and of the Son, and of the Holy Ghost, go in peace unto your places;» — la fórmula de licencia con que se despide a los espíritus, y que el capítulo declaró indispensable.

«The angels of the air ruling on the Lord's day, Varcan, king;—his ministers, Tus, Andas, Cynabal.» — la primera entrada del calendario semanal, con el rey y sus ministros nombrados.

«The angels of the fourth heaven ruling on the Lord's day, which should be called from the four parts of the world, are,—east, Samael, Baciel, Abel, Gabriel, Vionatraba;—from the west, Anael, Pabel, Ustael, Burchat, Suceratos, Capabili;—from the north, Aiel, Ariel, vel Aquiel, Masgabriel, Saphiel, Matuyel;—at the south, Haludiel, Machasiel, Charsiel, Uriel, Naromiel.» — la nómina angélica del domingo repartida por los cuatro puntos, con la variante de nombre que el propio texto consigna en el norte.

«The spirits of the air of the Lord's day are under the north wind; their nature is to procure gold, gems, carbuncles, diamonds, and rubies, and to cause one to obtain favour and benevolence, to dissolve enmities amongst men, to raise to honours, and to take away infirmities.» — los oficios que asigna a esos espíritus, y en la misma lista van el oro, la benevolencia y la salud.

«The spirits of the air of Monday are subject to the west wind, which is the wind of the moon; their nature is to give silver and to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future.» — la entrada del lunes, donde el metal cambia con el planeta y aparecen el transporte y la revelación de secretos.

«The spirits of the air, on Wednesday are subject to the south-west wind; their nature is to give all sorts of metals, to reveal all earthly things past, present, and to come; to pacify judges, to give victory in war, to teach experiments and all sciences decayed, and to change bodies mixt of elements, conditionally, out of one thing into another; to give health or infirmities, to raise the poor and cast down the rich, to bind or loose spirits, to open locks or bolts.» — la entrada más extensa del catálogo, que reúne metales, ciencias perdidas, salud y hasta abrir cerraduras.

«Their motion is like fire burning: their sign thunder and lightning round about the circle.» — la señal por la que el operador reconoce la presencia, dentro del mismo catálogo.

«Such kinds of spirits have the operations of others, but not in their perfect power, but in virtue or knowledge.» — el límite que fija a los oficios que se solapan entre días: tienen las operaciones de otros, pero no en su poder perfecto.

«The angels of the air are under the south-wind.-(But because there are no angels of the air to be found above the fifth heaven, therefore, on Thursday, say the prayers following in the four parts of the world:)» — una salvedad que el propio catálogo introduce entre paréntesis, y que muestra que la tabla no cierra: sobre el quinto cielo no hay ángeles del aire.

«The appear with a body sanguine and choleric, of a middle stature, with a horrible, fearful motion, but with a mild countenance, and a gentle speech, and of the colour of iron:» — el patrón de la sección de formas familiares: la aparición se describe con su contradicción incorporada, movimiento horrible y semblante manso; el escaneo imprime *The* por *They*.

«The spirits of the air of Thursday are subject to the south wind; their nature is to procure the love of women, to cause men to be merry and joyful, to pacify strises and contentions, to appease enemies, to heal the diseased, and to disease the whole, and procure losses, or restore things lost.» — la entrada del jueves, cuyos oficios van por pares opuestos: sanar y enfermar, hacer perder y restituir.

«The angels of the air ruling on Friday, Sarabotes, king; Ministers, Amabiel, Aba, Abalidoth, Blaes. The wind which the angels of the air are subject: to is the west wind.» — la entrada del viernes con su rey, sus ministros y su viento.

«The spirits of the air on Friday are subject to the west wind their nature is to give silver, to incite men, and incline them to luxury, to cause marriages, to allure men to love women, to cause or take away infirmities, and to do all things which have motion.» — sus oficios, donde el catálogo no separa lo lícito de lo que no lo es.

«there will appear naked virgins round the circle, which will strive to allure the invocator to dalliance with them: but» — la señal del viernes y el examen que impone al invocante; el tramo se corta al pie de la plana.

«There are no angels ruling in the air on Saturday above the fifth heaven, therefore in the four corners of the world, in the circle, use those orations which are applied to Thursday.» — el hueco del sábado en el sistema y la solución práctica que da: repetir las oraciones del jueves.

«I CONJURE and confirm upon you, Caphriel, or Cassiel, Machator, and Seraquiel, strong and powerful angels; and by the name Adonai, Adonai, Adonai; Eie, Eie, Eie; Acim, Acim, Acim; Cados, Cados; Ima, Ima, Ima; Salay, Ja, Sar, Lord and Maker of the World, who rested on the seventh day;» — la conjuración del sábado, con la variante de nombre del ángel consignada por el propio texto.

«Those spirits who appear in a kingly form, have a much higher dignity than them who take an inferior shape; and those who appear in a human shape. exceed in authority and power them that come as animals; and again. there latter surpass in dignity them who appear as trees or instruments.» — la escala de dignidad por forma de aparición, que es el criterio con que el operador juzga lo que se le presenta.

«The Translator's LETTER to a FRIEND of his, a young Student in these occult Sciences. MY FRIEND,» — el encabezado de la carta que abre la sección de Trithemius: el volumen la presenta como carta del TRADUCTOR a un joven estudiante.

«KNOWING thee to be a curious searcher after those sciences which are out of the common track of study, (I mean the art of foretelling events, magic, telismans, &c.) I am moved spiritually to give thee my thoughts upon them, and by these ideas here written, to open to thine eye (spiritual) as much information as it seems necessary for thee to know, by which thou mayest be led by the hand into the delectable field of nature; and to give thee such documents as, guided by the supreme wisdom of the Highest, thou mayest refresh thy soul with a delicious draught of knowledge; so that after recreating thy spirit with use the of those good gifts which may please God to bestow on thee, thou mayest be wrapped up into the contemplation of the immense wisdom of that great munificent Being who created thee.» — el propósito que la carta declara: abrir al destinatario el ojo espiritual y llevarlo de la mano al campo de la naturaleza.

«Now, art thou a man, in whose soul the image of Divinity is sealed for eternity, think first what is thy desire in the searching after these mysteries! Is it wealth, honour, same, power, might, aggrandizement, and the like? Perhaps thy heart says, All! all these I would gladly crave! If so, this is my answer,—seek first to know thyself thoroughly, cleanse thy heart from all wicked, vain, and rapacious desires. Thinkest thou, oh man! to attain power to gratify thy lusts, to enrich thy coffers, to build houses, to raise thyself to the pinnacle of human admiration; if these are thy hopes and desires, thou hast reason to lament thy being born:» — la pregunta con que examina el deseo del destinatario, y el juicio que le sigue si la respuesta es riqueza, honor o poder.

«all such desires are immediately from the devil, I mean that Being whose engines (i.e. myriads of demons) are continually in the act of placing sensual delights and luxuries before the depraved minds and hearts of man,» — de dónde hace venir esos deseos y el mecanismo que describe: miríadas de demonios poniendo delicias sensuales ante la mente.

«Fear God and love thy neighbour; use no deceit, swear not, neither lye; let all thy actions be sincere.» — el precepto que la carta pone como condición de todo lo demás.

«To know thyself is to know God, for it is a spiritual gift from God that enables a man to know himself.» — la equivalencia con que funda el autoconocimiento, y la salvedad de que es don y no logro.

«For know a thing most necessary for thee to know, that if by thy study, by thy art, or any other thing, thou couldst command a million of spirits, it should not be lawful for thee to wish to gain riches suddenly,» — el límite más duro de la carta, y el que la separa de un manual de provecho: aunque mandaras un millón de espíritus, no te sería lícito desear riquezas súbitas.

«There are two ways magically set before thee; chuse which thou wilt, thou shalt be sure of thy reward. Farewel. London, 1800.» — la disyuntiva con que cierra la exhortación, dejando la elección al lector, y el pie de fecha y lugar con que la carta se despide.

«PROCURE of a lapidary a good clear pellucid crystal, of the bigness of a small orange, i. e. about one inch and a half in diameter; let it be globular or round each way alike; then, when you have got this crystal, fair and clear, without any clouds or specks, get a small plate of pure gold to encompass the crystal round one half; let this be fitted on an ivory or ebony pedestal, as you may fee more fully described in the drawing, (fee the Plate, fig. 1.)» — el arranque de la parte práctica: el cristal del tamaño de una naranja pequeña, con su medida en pulgadas, su plancha de oro y su pedestal de marfil o ébano.

«Let there be engraved a circle (A) round the crystal with these characters around inside the circle next the crystal ; afterwards the name “Tetragrammaton”. On the other side of the plate let there be» — lo que se graba en la plancha por el anverso; el tramo se corta al pie de la plana.

«engraven “Michael, Gabriel, Uriel, Raphael;” which are the four principal angels ruling over the Sun, Moon, Venus and Mercury; but on the table on which the crystal stands the following names, characters, &c. must be drawn in order.» — y lo que se graba por el reverso: los cuatro ángeles principales con su planeta.

«First, The names of the seven planets and angels ruling them, with their seals or characters. The names of the four kings of the four corners of the earth.» — los dos primeros renglones de lo que ha de escribirse en la mesa del cristal.

«this being done, thy table is complete (as in the Fig. D,) and fit for the calling of the spirits;» — el punto en que la mesa se declara terminada, con remisión a la figura de la lámina.

«In what time thou wouldest deal with the spirits by the table and crystal, thou must observe the planetary hour; and whatever planet rules in that hour, the angel governing the planet thou shalt call in the manner following; but, first, say this short prayer:» — la regla horaria que gobierna la operación del cristal: se llama al ángel del planeta que rige la hora.

«Trinity, I consecrate this piece of ground for our defence; so that no evil spirit may have power to break these bounds prescribed here, through Jesus Christ our Lord.”» — la fórmula de consagración del suelo donde se traza el círculo; el tramo abre la plana y viene de la anterior.

«Then place the vessel for the perfumes between thy circle and the holy table on which the crystal stands, and, having fire therein, cast in thy perfumes, saying,» — la disposición del vaso de los perfumes entre el círculo y la mesa del cristal.

«Now, this being done in the order prescribed, take out thy little book, which must be made about seven inches long, of pure white virgin vellum or paper, likewise pen and ink must be ready to write down the name, character, and office, likewise the seal or image of whatever spirit may appear (for this I must tell you that it does not happen that the same spirit you call will always appear, for you must try the spirit to know whether he be a pure or impure being, and this thou shalt easily know by a firm and undoubted faith in God.)» — el librito de vitela donde se anota nombre, carácter, oficio y sello del espíritu, y la advertencia entre paréntesis de que no siempre acude el que se llama, de modo que hay que probar el espíritu.

«Now the most pure and simple way of calling the spirits or spirit is by a short oration to the spirit himself, which is more effectual and easy to perform than composing a table of letters;» — la simplificación que propone frente al aparato tabular del resto del volumen: una oración breve al espíritu mismo.

«Note, The day is divided into twelve equal parts, called Planetary Hours, reckoning from sun-rise to sun-set, and, again, from the setting to the rising; and to find the planetary hour, you need but to divide the natural hours by twelve, and the quotient gives the length of the planetary hours and odd minuets, which shews you how long a spirit bears rule in that day;» — la definición práctica de la hora planetaria, con su cálculo por división de las horas naturales.

«After you have the length of the first hour, you have only to look in the Table, as if it be the fourth hour, on Sunday, you see in the Table that the and Gabriel rules; and so for the rest it being so plain and easy you cannot err.» — el modo de usar la tabla horaria, y el juicio con que cierra el tratado del cristal; los signos planetarios de la tabla no tienen capa de texto en este ejemplar.

«THE Author of this work respectfully informs those who are curious in the studies of Art and Nature, especially of Natural and Occult Philosophy, Chemistry, Astrology, &c. &c. that, having indefatigable in his researches into those sublime Sciences, of which he has treated at large in this Book, that he gives privet instructions and lectures upon any of the abovementioned Sciences; in the course of which he will discover many curious and rare experiments.» — el anuncio con que se cierra el Magus, en tercera persona sobre el autor: da instrucciones y conferencias privadas sobre las ciencias del libro; el escaneo imprime *privet* por *private*.

«Those who become Students Will be initiated into the choicest operations of Natural Philosophy, Natural Magic, the Cabala, Chemistry, the Talismanic Art, Hermetic Philosophy, Astrology, Physiognomy. &c. &Likewise they Will acquire the Knowledge of the Rites, Mysteries, Ceremonies, and Principles of the ancient Philosophers. Magi, Cabalist, Adepts, &c.» — el temario que promete a los alumnos de esa escuela, que reproduce el índice del propio volumen.

«The purpose of this School (which-will consist of no greater number than Twelve Students) being to investigate the hidden treasures; to Nature; to bring the Mind to a contemplation of the Eternal Wisdom; to promote the discovery of whatever may conduce to the perfection of Man; the alleviating the miseries and calamities of this life, both in respect of ourselves and others; the study of morality and religion here, in order to secure to ourselves felicity hereafter; and, finally, the promulgation of whatever may conduce to the general happiness and welfare of mankind.» — el estatuto de la escuela: no más de doce alumnos, y una lista de fines que va del descubrimiento de la naturaleza a la felicidad general.

«may speck With the Author upon the subject, at any time between the hours of Eleven and Two O'clock, at 99 Norton Street, Mary-le-Bonne.» — la dirección y las horas de consulta que imprime el anuncio; el escaneo imprime *speck* por *speak*.

«All authors are full of variarions in their accounts of this famous person, some making him of a much later date than others; however, we shall give what we have collected from those who appear most authentic, not omitting the traditional history extant amongst the Magi, with which our readers may compare the several stories of biographers, and accept that account which shall seem to them the most rational.» — el método declarado de la Biographia Antiqua, y es el punto más notable de esta parte: ante la variación de los autores, ofrece lo recogido de los más fidedignos y deja al lector aceptar la versión que le parezca más racional; el ejemplar imprime *variarions*.

«Zoroaster, king of the Bactrians, was vanquished by Ninus, and passed for the inventor of magic†.» — la primera adjudicación del artículo, con el verbo de la reputación y no de la certeza.

«It has been reported that Zoroaster laughed on the same day he was born, and that he was the only one to whom this happened, and that the palpitation of his brain was so strong as to repulse the hand, it being laid to his head, which they say was a presage of his future knowledge and wisdom.» — el prodigio de nacimiento, dado también con verbo de reporte.

«that he comforted and encouraged the Persians, and offered sacrifices for them to God; that, afterwards, he did not live indifferently with all sorts of men, but only those who were born for truth, and who were capable of the true knowledge of God, which kind of people are called among the Persians, Magi;» — la etimología que da al nombre de los Magos dentro del relato de Zoroastro.

«Many will have it that Ham was the Zoroaster of the eastern nations, and the inventor of magic.» — la primera de las identificaciones alternativas que el artículo enumera sin resolver.

«Cedrenus observes that Zoroaster, who became so famous for wisdom among the Persians, was descended from Belus: this imports that he was descended from Nimrod.» — la genealogía que trae de Cedreno, con el nombre tal cual lo imprime el ejemplar.

«Some maintain he was the prophet Ezekiel, and it cannot be denied that they ground their opinions on the agreement of numerous particulars which belong to the one, and are related of the other.» — otra identificación, y el argumento con que sus defensores la sostienen; el artículo no la desecha.

«George Hornius foolishly imagines that he was the false prophet Balaam.» — una de las pocas veces en que la Biographia califica una opinión ajena en vez de solo consignarla.

«Huetius shews that he was the Moses of the Jews, and mentions an infinite number of particulars in which the accounts we have of Moses agree with the stories related of Zoroaster.» — la identificación con Moisés, atribuida a Huet y con el tipo de argumento que la apoya.

«They who believe that Zoroaster professed and taught a diabolical magic* are certainly in the wrong; the magic he taught (of which we shall speak more anon) was only the study of the divine nature, and of religious worship.» — la tesis propia que el artículo sí sostiene, y que es la que interesa al volumen entero: la magia de Zoroastro fue estudio de la naturaleza divina y del culto.

«What appears least uncertain, amongst so many things that are related of him is, that he was the introducer of a new religion into Persia, and that he did it about the reign of Darius the successor of Cambyses: he is still in great veneration among those Persians who are not of the Mahometan religion, but still retain the ancient worship of their country.» — el mínimo que da por menos incierto entre tanto relato: fundador de una religión nueva en Persia hacia el reinado de Darío.

«authors affirm, that all the books published hitherto under Zoroaster's name, some of which are yet extant, are supposititious.» — la cuestión de los pseudoepígrafes, planteada dentro del artículo.

«Dr. Hyde dissents from this opinion.» — y la voz contraria, consignada en una línea y sin arbitrar.

«It has been much contended by philosophers whether Zoroaster was the first suggester of this doctrine of the two principles: the one called by the Magi,» — la cuestión que el artículo declara disputada entre filósofos: si Zoroastro fue el primero en proponer la doctrina de los dos principios; el tramo se corta al pie de la plana.

«It is certain Zoroaster asserted the one, viz. that of the good, or an essential uncreated self-existent principle, the cause of all good, called by him Oromasus, meaning a good God, &c In respect of the other principle, Arimanius, we must, before we decide either for or against Zoroaster, consider the nature of the thing in its most impartial sense.» — lo que da por cierto y lo que deja en suspenso: el principio bueno, sí; sobre el malo, pide considerar la cosa antes de decidir.

«Dr. Hyde affirms, that the ancient Persians acknowledge no more than one uncreated principle, which was the good principle, or, in one word, God: and that they looked upon the evil principle as a created being.» — la tesis que trae de Hyde y que resuelve el dualismo aparente: un solo principio increado, y el malo creado.

«The Persians affirmed that Abraham was the first founder of their religion.» — una atribución que el artículo consigna en boca de los propios persas.

«The ancient Persian Magi never did divine honours to the sun or any of the stars.» — la negación del cargo de idolatría astral, que es una de las tesis que la Biographia sostiene con más firmeza.

«They maintain they do not adore the sun, but direct themselves towards it when they pray to God.» — la distinción con que la sostiene, puesta en boca de los propios interesados.

«The bowings and prostrations of the Persians before the holy fire were not a religious observation, but only a civil one.» — la misma distinción aplicada al fuego: reverencia civil y no religiosa.

«The Greeks were not ignorant that Zoroaster taught a future resurrection.» — un punto de doctrina que el artículo declara conocido de los griegos.

«Zoroaster afterwards made some alterations in it; but it is laid he made no manner of change with relation to the doctrine of one sole uncreated principle, but that the only innovation in this particular was the giving the name of Light to the good principle, and that of Darkness to the evil one.» — el recorte final sobre la innovación de Zoroastro: no tocó el principio único increado, y solo mudó los nombres.

«the divine precepts of Christianity, yet I believe it will be found an incontrovertible fact that man to man is a serpent, a few individuals excepted.» — una intervención en primera persona dentro de las notas de la Biographia, y de tono muy distinto al del artículo que anota.

«But to return to our subject: It was the ancient custom to fall prostrate to angels, as being the messengers and representatives of God.» — la costumbre antigua que consigna como explicación de las postraciones, y que enlaza con la defensa de los Magos.

«because he was the first intelligencer who communicated celestial and divine knowledge to mankind by writing.» — la etimología que la Biographia da al sobrenombre de Hermes, y de la que el propio título del volumen toma su segunda mitad.

«without doubt he was an Egyptian; nay, if you believe the Jews, even their Moses; and for the justification of this they urge, 1st, His being well skilled in chemistry; nay, the first who communicated that art to the sons of men; 2dly, They urge the philosophic work, viz. of rendering gold medicinal, or, finally, of the art of making aurum potabile; and, thirdly, of teaching the Cabala, which they» — la identificación de Hermes con Moisés que atribuye a los judíos, con los tres argumentos que dice que aducen; el tramo se corta al pie de la plana.

«But this of Suidas may be applied to several ages, for that Pharaoh was the general name of their kings; or possibly it might be intended before the name of Pharaoh was given to their kings, which, if so*, he makes Trismegistus to exist 400 years before Moses, yea, before Abraham's descent into Egypt.» — la objeción cronológica que el artículo se plantea, y que empuja la fecha cuatrocientos años atrás.

«There is no doubt but that he possessed the great secret of the philosophic work; and if God ever appeared in man, he appeared in him, as is evident both from his books and his Pymander; in which works he has communicated the sum of the abyss, and the divine knowledge to all posterity; by which he has demonstrated himself to have been not only an inspired divine, but also a deep philosopher,» — la afirmación más fuerte del artículo sobre Hermes, con sus obras nombradas; el tramo se corta al pie de la plana.

«He was born at Tyana in Cappadocia, towards the beginning of the first century.» — el dato de nacimiento con que abre el artículo de Apolonio.

«At sixteen years of age he became a rigid disciple of Pythagoras, renouncing wine, flesh, and women, wearing no shoes, and letting his hair and beard grow long, and c1oathing himself only in linen:» — la disciplina pitagórica que adopta, descrita hasta el vestido; el escaneo mete un dígito dentro de la palabra.

«Appollonius had no occasion for words; his Pythagoric silence did all that the finest figures of oratory could effect.» — el juicio del artículo sobre su silencio, que es lo que la idea del cuaderno recoge; el ejemplar imprime el nombre con dos eles.

«He travelled much, professed himself a legislator; understood all languages, without having learned them:» — el don de lenguas que le atribuye, sin verbo de reserva.

«His life has been fully related by Philostratus; but it contains so many fabulous relations that we do not pretend to introduce them» — la reserva expresa de la Biographia ante su propia fuente: la vida de Filóstrato trae tantas relaciones fabulosas que declara no introducirlas.

«It is related that Aurelius had come to a resolution, and had publickly declared his intentions, to demolish the city of Tyana; but that Appollonius of Tyana, an ancient philosopher, of great renown and authority, a true friend of the gods, and himself honoured as a deity, appeared to him in his usual form as he retired into his tent, and addressed him thus:» — el episodio del emperador y Tiana, dado con verbo de relato.

«His accusers ascribed inconsistent opinions to him; they charged him with being a magician, and yet with denying the existence of spirits.» — la contradicción que el artículo señala en los cargos contra Pedro de Abano: mago y a la vez negador de los espíritus.

«Now it is to be noted, that Naude lays no stress upon these seeming strong proofs; he refutes them by immediately after affirming, that Peter of Apona was a man of prodigious penetration and learning, living in an age of darkness which caused every thing out of the vulgar track to be suspected as diabolical, especially as he was very much given to study, and acquainted with the harmony of the celestial bodies and the proportions of nature, and addicted to curious and divinatory science.» — el juicio que trae de Naudé, y que reconduce la acusación a la sospecha propia de una época oscura ante lo que salía de lo común.

«and that dying in the year 1305, before his trial was over, he was condemned (as Castellan reports) to the fire;» — el desenlace del proceso, con la fuente del dato nombrada dentro del paréntesis.

«Now, many respectable authors are of opinion that it was not on the score of magic that the Inquisition sentenced him to death, but because he endeavoured to account for the wonderful effects in nature by the influences of the celestial bodies, not attributing them to angels or dæmons; so that heresy, instead of magic, seems to have been the ground of his falling» — la tesis alternativa que el artículo recoge: no fue la magia sino la herejía, por explicar los efectos naturales por los cuerpos celestes y no por ángeles ni demonios; el tramo se corta al pie de la plana.

«Gesner is mistaken in making Peter Aponus flourish in the year 1320.» — una corrección cronológica dirigida a un autor nombrado, en el estilo de erudición que caracteriza esta parte.

«But Father Rapin is much more grossly mistaken than any of them when he places him in the sixteenth century, saying,» — la segunda corrección, y el artículo gradúa la gravedad de los errores en vez de igualarlos.

«He says, that Peter of Apona sent his book, De Medicina Omnimoda, to pope John XXII, who was elected in the year 1316, and held the Pontifical Chair seventeen years.» — el dato que sirve de ancla cronológica, con obra, destinatario y fechas.

«But if the year 1316 was that of his death, the conclusion is unjust; neither does it clear Vossius of an error.» — la objeción con que cierra el cálculo, que deja el punto sin resolver.

«He was a native of Madaura, a Roman colony in Africa; his family was considerable; he had been well educated, and possessed a graceful exterior; he had wit and learning; but was suspected of magic.» — la entrada del artículo de Apuleyo, donde la sospecha de magia va como último rasgo de un retrato favorable.

«It is not certain that Aristotle practised pharmacy in Athens while he was a disciple of Plato, nor is it more certain that he did not.» — la abstención simétrica con que el artículo trata un punto biográfico disputado.

«They are deceived who say that he was a disciple of Socrates for three years, for Socrates died 15 years before Aristotle was born.» — una corrección cronológica con su cuenta hecha, del mismo estilo que las del artículo anterior.

«Aristotle's behaviour towards his master Plato is variously related: some will have it that, through prodigious vanity and ingratitude, he set up altar against altar: that is, he erected a school in Athens during Plato's life, and in opposition to him:» — un punto que declara relatado de modos diversos, y expone la versión desfavorable sin adoptarla.

«Though he deserved very great praise, yet it is certain that most of the errors concerning him are to be found in the extravagant commendations which have been heaped upon him:» — la tesis del artículo sobre la fama de Aristóteles: el grueso de los errores viene de los elogios desmedidos, no de sus adversarios.

«Cardinal Pallavicini scrupled not in some measure to affirm that, if it had not been for Aristotle, the church would have wanted some of its articles of faith.» — un ejemplo nombrado de ese exceso, y de los más fuertes que trae.

«It will be an everlasting subject of wonder, to persons who know what philosophy is, to find that Aristotle's authority was so much respected in the schools, for several ages, that when a disputant quoted a passage from this philosopher, he who maintained the thesis durst nor say transeat, but must either deny the passage, or explain it in his own way.» — la descripción del mecanismo escolar que produjo esa autoridad: en la disputa no se podía dejar pasar un pasaje suyo.

«The parliaments which have proscribed all other philosophy but that of Aristotle, are more excusable than the doctors: for whether the members of parliament were really persuaded that this philosophy was the best of any, or was not, the public good might induce them to prohibit new opinions, lest the academical divisions should extend their malignant influence to the disturbance of the tranquillity of the state.» — una excusa que el artículo concede a los parlamentos y niega a los doctores, y la funda en razón de orden público.

«Had this prepossession been confined to his poetry and rhetoric, it had been less wonderful: but they were fond of the weakest of his works; I mean his Logic, and Natural Philosophy*.» — el reproche que remata la crítica: se prendaron de la parte más floja de su obra.

«This justice, however, must be done to the blindest of his followers, that they have deserted him where he clashes with Christianity: and this he did in points of the greatest consequence, since he maintained the eternity of the world, and did not believe that providence extended itself to sublunary beings.» — la justicia que hace a los aristotélicos y los dos puntos en que declara que abandonaron a su maestro.

«there is no dream which Artemidorus has explained, but will bear a quite different interpretation, with the same probability, and with at least as natural resemblances, as those on which that interpreter proceeds.» — la objeción de fondo que hace a la onirocrítica de Artemidoro: cualquiera de sus sueños admite otra interpretación con la misma probabilidad.

«Now, as we cannot attribute a true and significant dream to any other cause than the celestial intelligences, or an evil dæmon, or else to the soul itself (which possesses an inherent prophetic virtue, as we have fully treated of in our Second Book of Magic, where we have spoken of prophetic dreams) I say, from which of these causes a dream proceeds, we must ascribe but a very deficient portion of knowledge to either of them, if we do not allow them capable of giving better and plainer information respecting any calamity or change of fortune or circumstances, than by dreaming of one's nose itching, or a tooth falling our, and a hundred other toys like these.» — el argumento propio que opone, y que remite a su libro segundo: si el sueño verdadero solo puede venir de las inteligencias, del demonio o del alma, no puede versar sobre bagatelas.

«dictating to us a fore-knowledge of events to happen, cannot but be unworthy of their wisdom, subtilty, or power, and if they cannot instruct us by better signs, how great is their ignorance, and if they will not, how great is their malice?» — el dilema con que cierra ese argumento, y lo deja planteado como pregunta doble.

«the person who would wish to dream true dreams, should so dispose himself as to become a fit recipient of the heavenly powers, but this is only to be done by a temperate and frugal diet, a mind bent on sublime contemplations, a religious desire of being informed of any misfortune, accident, or event, which might introduce misery, poverty, or distraction of mind;» — la disposición que exige a quien quiera sueños verdaderos, y el tipo de asunto que declara digno de consultar.

«These are the things which we ought to he desirous to receive information of by dream, vision, or the like, and of which many are often truly forewarned, and thereby foretell things to come, also presage of the death of certain friends; all which I know by experience to be true and probable.» — el testimonio en primera persona con que respalda lo anterior, y el grado con que lo acota: verdadero y probable.

«Diodorus Siculus informs us, that the inhabitants of Babylon assert, that their city was very ancient; for they counted four hundred and seventythree thousand years, from the first observations of their astrologers to the coming of Alexander.» — la cifra de la antigüedad babilónica que trae con su fuente nombrada.

«Berosius blames the Greek writers for affirming, that Semiramis built Babylon, and adorned it with the most beautiful structures.» — la objeción que consigna contra los escritores griegos sobre la fundación de Babilonia, con la fuente que la hace.

«He had at first the employ of Secretary; but as he was equally qualified for the sword as the pen, he afterwards turned soldier, and served the Emperor seven years in his Italian army.» — el arranque del artículo de Agrippa, que empieza por su carrera de armas y no por sus libros.

«The persecutions which the monks raised against him, as well on account of his having refuted the common opinion concerning the three husbands of St. Anne, as because he had protected a country-woman, who was accused of with craft, made him leave the city of Metz.» — los dos motivos que da de su salida de Metz, y el segundo es el que más interesa al volumen: haber protegido a una campesina acusada de brujería.

«Agrippa immediately took up the cudgels, and did what he could to prevent so irregular a proceeding, but could not prevent the woman from being put to the question; however, he was the instrument of proving her innocence.» — lo que el artículo le atribuye en ese caso, con el límite de lo que no pudo evitar: la mujer fue puesta a cuestión de tormento.

«Her accusers were condemned in a fine. The penalty was too mild, and far from a retaliation.» — la sentencia contra los acusadores y el juicio con que la Biographia la califica.

«Agrippa, in his letter of June 2, 1519, treats the town of Metz as—” The step-mother of learning and virtue.”» — cómo trató Agrippa a la ciudad, citado con fecha de carta.

«The cause of this disgrace was, that having received orders from his mistress to enquire by the rules of astrology what turn the affairs of France would take, he expressed his disapprobation too freely,» — el episodio que enlaza su astrología con su desgracia cortesana; el tramo se corta al pie de la plana.

«One of the causes of these delays was the rough proceeding of the Duke of Vendôme who instead of signing the pass for Agrippa tore it up, saying, that “he would not lign any passport for a conjuror.”» — la escena del duque rompiendo el salvoconducto, y el mote con que el artículo muestra la reputación que le seguía; el escaneo imprime *lign* por *sign*.

«His treatise of the Vanity of the Sciences, which he caused to be printed in 1530, terribly exasperated his enemies.» — el efecto que atribuye a esa obra suya, con su año de impresión.

«It was fortunate for him that Cardinal Campegius, the Pope's legate, and Cardinal De la Mark, Bishop of Liege, were his advocates;» — los dos cardenales que el artículo nombra como sus valedores.

«but, however, their good offices could not procure him his pension as historiographer, nor prevent his being imprisoned at Brussels, in the year 1531, but he was soon released.» — el límite de esa protección: no evitó ni la pérdida de la pensión ni la prisión de Bruselas.

«He strenuously opposed the inquisitors, who had put a stop to the printing of his Occult Philosophy, when he was publishing a new edition of it corrected, and augmented at Cologne.» — el episodio de la censura de la Filosofía Oculta, que es la obra de la que este volumen toma su materia.

«Agrippa composed this work in his younger days, and shewed it to the Abbot Trithemius, whose pupil he had been.» — la relación de discipulado con Trithemius, que el propio volumen reimprime más adelante.

«Trithemius was charmed with it, as appears by the letter which he wrote to him on the 8th of April, 1510; but he advises him to communicate it only to those whom he could confide in.» — la carta de Trithemius con su fecha, y el consejo de reserva que le adjunta.

«Melchior Adam was mistaken in asserting that Agrippa, in his more advanced years, having corrected and enlarged this work, thewed it to the Abbot Trithemius.» — una corrección puntual a un biógrafo nombrado sobre el orden de esos hechos.

«We must not forget the Key of his Occult Philosophy, which he kept only for his friends of the first rank, and explained it in a manner, which differs but little from the speculations of our Quietists.» — la Llave que Agrippa reservaba a sus amigos de primer rango, y la comparación con que el artículo la sitúa.

«Now many suppose that the 4th book of the Occult Philosophy is the Key which Agrippa mentions in his letters to have reserved to himself; but it may be answered, with great shew of probability, that he amused the world with this Key to cause himself to be courted by the curious.» — la cuestión de la autenticidad del Cuarto Libro, planteada con las dos lecturas: que sea la Llave o que fuera un señuelo.

«James Gohory and Vigenere say, that he pretended to be master of the Practice of the Mirror of Pythagoras, and the secret of extracting the spirit of gold from its body, in order to convert silver and copper into fine gold.» — lo que dos autores nombrados le atribuyen en materia alquímica, y el verbo con que la Biographia lo consigna.

«But he explains what he means by this Key, where he says, in the Epist. 19. lib. v. “This is that true and occult philosophy of the wonders of nature.» — la explicación que el propio Agrippa da de la Llave, citada con epístola y libro.

«Yet he says, “Such things are delivered and writ by great and grave philosophers, whose traditions who dare say are false? Nay, it were impious to think them lies: only there is another meaning than what is writ with the bare letters.» — la posición de Agrippa ante las tradiciones mágicas escritas, que ni las declara falsas ni las toma al pie de la letra.

«We must not, he adds, look for the principle of these grand operations without ourselves: it is an internal spirit within us, which can very well perform what soever the monstrous Mathematicians, the prodigious Magicians, the wonderful Alchymists, and the bewitching Necromancers, can effect.» — el desplazamiento que hace del principio de las operaciones: está dentro y no fuera, y por eso el espíritu interno puede lo que hacen matemáticos, magos, alquimistas y nigromantes.

«As he himse1f asserts in his preface to his three books of Occult Philosophy and Magic, where he says, “who am indeed a magician,” applying the word magic to sublime and good sciences, not to prophane and devilish arts.» — la autodefinición que el artículo cita de su prefacio, con la acotación del sentido en que usa la palabra; el escaneo mete un dígito en la palabra.

«We have no authority to say, that ever he was in possession of the great secret of transmutation, neither can we gather any such information from his writings; the only circumstance relative to this is what himself says in occult philosophy, that be had made gold, but no more than that out of which the soul was extracted.» — la abstención que la Biographia declara en materia de transmutación, y el único dato que admite, salido del propio Agrippa.

«It is likewise said, that he practised midwifery, and that he was in search of the Philosophers Stone; that he was a famous Magician, and that he had formed a machine in the shape of a man, which served him for an oracle, and explained all the difficulties which he proposed to it.» — lo que se dice de Alberto Magno, con la máquina en figura de hombre que le servía de oráculo; el artículo lo consigna con verbo de dicho.

«Though he was well qualified to be the inventor of artillery, there is reason to believe, that they who ascribed the invention of it to him are mistaken.» — una atribución que sí desestima con razón dada: la invención de la artillería.

«It is said that he had naturally a very dull wit, and that he was upon the point of leaving the cloister, because he despaired of attaining what his friar's habit required of him, but that the Holy Virgin appeared to him, and asked him in which he would chuse to excel, in philosophy or divinity; that he made choice of philosophy, and that the Holy Virgin told him he should surpass all men of his time in that science, but that, as a punishment for not chusing divinity, he should, before his death, relapse into his former stupidity.» — la leyenda de la aparición de la Virgen y la elección entre filosofía y teología, con el vuelco final que la cierra.

«Whence arose the saying, that he was miraculously converted from an ass into a philosopher, and, afterwards, from a philosopher into an ass.» — el dicho que resume esa leyenda, y que el artículo recoge como tal.

«There runs a tradition in English annals, that this friar made a brazen head, under the rising of the planet Saturn, which spake with a man's voice, and gave responses to all his questions.» — la cabeza de bronce de Roger Bacon, presentada como tradición de los anales ingleses y no como hecho.

«Francis Picus fays, “that he read in a book wrote by Bacon, that a man might foretel things to come by means of the mirror Almuchesi, composed according to the rules of perspective; provided he made use of it under a good constellation, and first brought his body into an even and temperate state by chymistry.”» — el espejo Almuchesi, citado a través de un autor que a su vez dice haberlo leído en Bacon: dos escalones de distancia declarados.

«His Speculum Astrologiæ was condemned by Gerson and Agrippa.» — una condena que el artículo consigna con sus dos autores, uno de los cuales es el propio Agrippa de quien este volumen toma su materia.

«He was beyond all compeer the glory of the age he lived in, and may perhaps stand in competition with the greatest that have appeared since.» — el juicio del artículo sobre Bacon, en el registro elogioso que caracteriza esta parte.

«He entirely adopts Geber's notion, that mercury is the common basis of all metals, and sulphur the cement; and shews that it is by a gradual depuration of the mercurial matter by sublimation, and the accession of a subtle sulphur by fire, that nature makes her gold;» — la teoría metalúrgica que atribuye a Bacon, y la fuente de la que dice que la toma.

«and that, if during the process, any other third matter happen to intervene, besides the mercury and sulphur, some base metal arises:» — la explicación que esa teoría da de los metales bajos, y que hace de la impureza el único obstáculo.

«He was master of an excellent and copious library, and is said to have become eminent in his art; so that Paracelsus always speaks of him with the highest deference, and calls him laudatissimus medicus in eo vico.» — lo que el artículo dice del padre de Paracelso, con el elogio latino que su hijo le daba.

«the common Galenic medicines had here proved altogether ineffectual; bleeding, purging, and cleansing medicines were vain; and the physicians were at their wit's end.» — el estado de la medicina ante la enfermedad nueva, que es lo que el artículo pone como fondo del ascenso de Paracelso.

«Jac Carpus, a celebrated anatomist and surgeon at Bologne, had alone been master of the cure, which was by mercury administered to raise a salivation; he had attained this secret in his travels through Spain and Italy, and practised it for some years, and with such success and applause, that it is incredible what immense riches this one nostrum brought him» — el competidor que tenía el secreto del mercurio, con su nombre y su fortuna; el ejemplar lo imprime así.

«By this he informs us he cured the itch, leprosy, ulcers, Naples disease, and even gout, all which disorders were incurable on the foot of popular practice, and thus was the great basis laid for all his future fame and fortune.» — lo que Paracelso declara haber curado, y el artículo lo consigna como su propia información.

«Know,” says he, “physicians, my cap has more learning in it than all your heads, my beard has more experience than your whole academies: Greeks, Latins, French, Germans, Italians, I will be your king.» — la bravata que el artículo cita literalmente, y que muestra el tono con que Paracelso se dirigía a la facultad.

«Notwithstanding his being professor in so learned an university, he understood but a very little Latin;» — el dato que el artículo pone junto a esa bravata, sin comentar la tensión entre los dos.

«At length he soon became weary of his professorship, and after three years continuance therein relinquished it, saying, that no language besides the German was proper to reveal the secrets of chymistry in.» — la razón que da de su renuncia a la cátedra, en boca del propio Paracelso.

«who was always near him, has the good nature to say, he was never sober; but that he tippled on from morning to night, and from night to morning, in a continual round.» — el testimonio de quien lo acompañaba, citado sin suavizarlo.

«relates, that after he had put on any new thing, it never came off his back till he had worn it into rags; he adds, that notwithstanding his excess in point of drinking, he was never addicted to venery.» — el mismo testimonio en su parte favorable, que el artículo conserva junto a la desfavorable.

«only published three or four books, but after his death he grew prodigiously voluminous, scarce a year passing but one book or other was published under his name, said to be found in some old wall, ceiling, or the like.» — la cuestión de la autenticidad de sus obras, planteada por el modo en que aparecían: halladas en un muro viejo o en un techo.

«They were no sooner gone out of England, than Dee's library was opened by the queen's order, and 4000 books, and 700 choice manuscripts, were taken away on pretence of his being a conjuror.» — el saqueo de la biblioteca de Dee por orden de la reina, con las cifras de libros y manuscritos que el artículo da.

«Some very curious manuscripts, with the chrystal he used to invoke the spirits into, are at this time carefully laid up in the British Museum†.» — el dato de paradero que el artículo da como comprobable en su presente: los manuscritos y el cristal en el British Museum.

«† Although Dee's manuscripts, and his Magic Chrystal, are to be seen at the Museum, there are six or seven individuals in London who assert they have the stone in their possession; there by wishing to deceive the credulous, and to tempt them to a purchase at an enormous price.» — la nota al pie que denuncia a seis o siete individuos de Londres que decían tener el cristal para venderlo caro; es la clase de verificación de mercado que este volumen hace en sus notas.

«* Author's differ very much in respect of the place where Doctor Dee resigned his life: it appears from the most eminent historians that he died at his house at Mortlake.» — otra nota al pie que resuelve una discrepancia entre autores sobre dónde murió Dee, apoyándose en los historiadores más eminentes.

«After having been twice imprisoned, the last time he was shut up endeavouring to make his escape by means of the sheets of his bed tied together, they happened to slip the knots, and so let him fall, by which he broke his leg, and soon after soft his life.» — el fin de Kelly según el artículo, con el detalle de las sábanas anudadas; el escaneo imprime *soft* por *lost*.

«we have sufficiently discovered in this biographical sketch whatsoever was necessary to prove the authenticity of Our Art, which we have delivered faithfully and impartially, noting, at the same time, the various opinions of different men at different ages;» — lo que el propio volumen declara haber hecho en la Biographia: probar la autenticidad de su arte anotando las varias opiniones de distintos hombres en distintas edades.

«we have taken sufficient trouble to explain what is meant by the word Magic, and to clear up the term from the imputation of any diabolical association with evil spirits, &c.» — el segundo propósito que se atribuye, y es el que recorre el libro entero: limpiar la palabra magia de la imputación de trato con espíritus malos.

«it has such an affinity with talismanic experiments, &c. that no one can bring any work to a complete effect without a due knowledge and observation of the qualities and effects of the constellations (which occasioned us to give it the title of the Constellatory Art;)» — por qué la astrología queda como requisito y de dónde vuelve a salir el título de la parte talismánica.

«knowledge cannot better be obtained than by chymical experience, for it does, as I may say, unlock the secret chambers of nature, and introduces the student into a world of knowledge, which could not be attained but by chymical analyzation,» — el lugar que da a la química al cerrar el volumen: la llave que abre las cámaras secretas de la naturaleza.

«Finally, to conclude, we are chiefly to confider one thing to be attained as the ground of perfection in the rest: i. e. The great First Cause, the Eternal Wisdom, to know the Creator by the contemplation of the creature.» — la conclusión del Magus, que subordina todo lo anterior a conocer al Creador por la contemplación de la criatura.

«This is the grand secret of the philosophers, and the master-key to all sciences both human and divine, for without this we are still wandering in a labyrinth of perplexity and errors, of darkness and obscurity: for this is the sum and perfection of all learning, to live in the fear of God, and in love and charity with all men.» — el gran secreto que el volumen declara al final, y es moral y no operativo: vivir en temor de Dios y en caridad.

«FINIS. ________ W. Blackader, Printer, 10, Tooke's Court, Chancery Lane.» — el pie de imprenta que cierra el volumen, distinto del que firma el fin del libro I.

«philosophy at Bazil, author of a book, De Vita Aristotelis, et ejus Operum Censura.—The Life of Aristotle, and a Critique on his Works. PETER BAYLE.» — el artículo sobre Aristóteles se cierra con una FIRMA, y no es la del autor del volumen: el ejemplar imprime el nombre de Peter Bayle al pie, de modo que al menos parte de la Biographia Antiqua viene de su diccionario.

«The Golden Ass may be considered (as Bayle says) as a continued satire on the disorders which the pseudo-magicians,» — otra remisión al mismo autor dentro de la Biographia, esta vez explícita en el cuerpo del artículo; el tramo se corta al pie de la plana.

«The Great Secret of the philosophers he discoursed on, which was found engraven upon a Smaragdine table, in the valley» — la tabla esmeraldina en el artículo de Hermes; el tramo se corta al pie de la plana, donde el texto nombra el valle.

«they might suppress the reading of three books which he had composed on this subject: the first of which is the noted Heptameron, or Magical Elements of Peter de Abano, Philosopher, now extant, and printed at the end of Agrippa's works;» — la primera de las tres obras que el artículo atribuye a Pedro de Abano, y el dato editorial que la liga al corpus agripiano.

«This edition first published in 2000 by Red Wheel/Weiser, LLC P. O. Box 612 York Beach, ME 03910-0612» — el pie editorial de la reimpresión que se trocea, firmada por Red Wheel/Weiser.

«New color separations copyright © 2000 Red Wheel/Weiser.» — lo único que la casa editorial reclama como propio de esta edición son las separaciones de color de las láminas; el texto se reproduce sin prólogo ni notas de editor.

«Library of Congress Cataloging-in-Publication Data Barrett, Francis. The magus: a complete system of occult philosophy / by Francis Barrett p. cm. Originally published: London: Lackington, Allen, and Co., 1801.» — la ficha de catalogación de la Biblioteca del Congreso encabezada por el apellido del autor, con la mención de la edición original de 1801.

«ISBN 0-87728-942-5 (paper: alk. paper) ISBN 0-87728-943-3 (hardcover: alk. paper) 1. Magic. I. Title BF1611.B3 2000 99-049429 133—» — los dos ISBN de la tirada de 2000 y la clasificación temática con que la catalogación resume la obra entera.

Magia Natural — Se define como conocimiento comprensivo de toda la naturaleza, buscado en sus operaciones ocultas por metales, piedras, plantas y animales; su mecánica es aplicar activos a pasivos.

Microcosmos (el hombre-mundo) — El hombre, obra del sexto día, es modelo exacto del mundo mayor y lleva un cielo dentro; conocer el mundo pequeño es la llave del grande.

Cuatro elementos (fuego, aire, agua, tierra) — Fundamentos originales de todo lo corpóreo, con dos propiedades cada uno y tres órdenes —simples, compuestos reducibles y doblemente compuestos—; sin ese saber no hay obra posible.

Quintaesencia (quinta essentia) — Entre el alma incorruptible y el cuerpo inepto para el movimiento se declara necesario un medio más excelente, por el que las almas celestes se juntan a los cuerpos groseros.

Spiritus mundi (espíritu del mundo) — Las piedras reciben sus virtudes de las influencias celestes por medio del alma o espíritu del mundo, según la opinión que el libro adscribe a los magos.

Anima mundi (alma del mundo) — El nombre de la inteligencia suprema se saca de los cuatro puntos cardinales de la figura del mundo, y el propio texto consigna que muchos la suponen alma del mundo.

Talismán (imagen astrológica) — Se enseña cómo se hacen, de qué fuente reciben vivificación y bajo qué constelaciones; ningún instrumento tiene poder de suyo sino por la hora, el número y la constelación bajo los que se forma.

Mansiones lunares (los 28 sectores del recorrido de la Luna) — Veintiocho, concedidas a la Luna por los sabios de los indios y los astrólogos antiguos, con su medida atribuida a Abraham y un efecto declarado por mansión.

Horas planetarias — Los ángeles rigen las horas en orden sucesivo según el curso de los cielos; la hora planetaria se calcula dividiendo por doce las horas naturales de sol a sol.

Sefirot (las diez numeraciones) — Diez numeraciones que los cabalistas reciben como potencias o miembros de Dios, con influencia por orden sobre ángeles, esferas y hombres; tres supremas mandan y siete ejecutan.

Tetragrammaton (el Nombre de cuatro letras) — Único nombre divino que el texto declara no tomado de las obras de Dios, sino significativo de su substancia; se escribe en la lámina de oro de la frente y en la plancha del cristal.

Gematría (aritmética de las letras) — De la igualdad numérica se mudan los nombres, y por transposición de letras y cambio de alfabeto —el *Ziruph*— se extraen otros; el texto declara que no se enseña sino en hebreo.

Piedra filosofal (lapis philosophorum) — Se le dedica un tratado propio con portadilla y fecha; su origen se declara divino, traído del cielo por el ángel Uriel.

Materia prima — Se sostiene que no se toma del oro más puro sino de dentro del propio hombre, y que del mendigo al rey todos la llevan.

Círculo mágico (circulus) — Se llama fortaleza y sirve a la vez de defensa del invocante y de confirmación del espíritu; su forma cambia con la orden de espíritus, el día, la hora y la región.

Pentáculo (sello-síntesis) — Se compone de caracteres de espíritus buenos, imágenes escriturarias con su versículo, figuras geométricas y nombres divinos; se muestra para atar al espíritu desobediente.

Evocación (llamar y constreñir espíritus) — Se prescribe hora, círculo, perfume, hábito y velo, y se declara indispensable la licencia de partida, haya o no aparición.

Necromancia (nigromancia) — Se define por obrar sobre los cuerpos de los muertos, y se distingue de la esciomancia, a la que basta llamar la sombra; se declara que no se llaman las almas sin sangre o parte del cuerpo.

Daimon (entidad intermedia, ni ángel ni demonio) — Cada hombre tiene tres demonios custodios —el santo, el de la natividad y el de la profesión—, y el santo se adscribe, según la doctrina egipcia, a Dios y no a los astros.

Imaginación (phantasia) — La creencia firme del operador obra maravillas aun en obras falsas, y la duda disipa la virtud de la mente; la potencia extática de la sangre no pasa al acto sin imaginación encendida.

Secreto (lo que se jura no fijar por escrito) — Se manda no manifestar obra, lugar, tiempo ni deseo, y se declara que la virtud padece detrimento vertida en mentes flacas; el autor reserva parte de la materia para sus alumnos.

Grimorio (libro de magia) — El libro de espíritus se compone, se consagra por dos vías y se guarda puro; el volumen consigna que otros magos lo hacen omitiendo caracteres e imágenes.

Cadena de transmisión (quién tomó de quién) — El prefacio declara de dónde sale el material —Zoroastro, Hermes, Apolonio, Trithemius, Agrippa, Porta, Dee, Paracelso, Roger Bacon— y el cierre del libro I dice haberlo traducido.

Crítica de fuentes (criterios de inclusión y descarte) — La Biographia Antiqua declara su método: ante la variación de los autores ofrece lo recogido de los más fidedignos y deja al lector escoger la versión más racional.

Prisca theologia (la teología antiquísima) — La alquimia se hace descender del cielo y a Zoroastro se le llama padre del arte y primer grabador de la cábala en oro puro.

Iniciación (recepción por grados / metamorfosis del ser) — El aviso final ofrece una escuela de no más de doce alumnos, con instrucción privada en las ciencias del volumen.

Homúnculo (el hombre artificial) — Se declara saber generar bajo una gallina clueca la forma de un hombre, que los magos llaman mandrágora.

Theurgia (obra divina) — La cábala se presenta como la parte más alta del arte, y la magia del hombre interno se declara excitada por el Espíritu Santo y su don.