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Astrological Magic
Christopher Warnock, Esq.
A Translation on Astrological Spirits
from the Liber Antimaquis
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Introduction
Liber Antimaquis on Astrological Spirits



Introduction

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The Liber Antimaquis is an medieval astrological magic text and a source quoted in Picatrix and appears to be a Latin translation of the Arabic Kitab al-Istamatis. The text says that it is, like the Book of the Treasure of Alexander, the instructions of Aristotle to Alexander giving the secret sayings of Hermes. Like Picatrix the Liber Antimaquis is both philosophical and magical, explaining the underlying basis of astrological magic as well as giving instructions for its actual practice.
The following partial translation of Liber Antimaquis is by John Michael Greer from the Latin critical edition of Charles Burnett in Hermetis Trismegisti Astrologica et Divinatoria (Brepols, 2001) page 205. Here is a detailed commentary on paragraphs 1-3.



Liber Antimaquis on Astrological Spirits

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From these spirits, as well as those we have already described and the spirits of the seven regions, a spiritual virtue enters into every part of the world. From them come good and evil, fortune and misfortune to all creatures, as each one (of the spirits) is moved in its sphere, its sign, and its powers. From them come prayers, and by them (the influence of) magical workings are received, and those miracles performed that man is able to do, and they are assigned to the men of every part of the world, and to every man according to the share of intellect he has, and to the offices that are used by men.
By them riches are given and taken away, because these same (spirits) forewarn and forbid, punish and destroy. By them spirits are embodied in the souls to which they are united. The virtues that come from them and the natures and complexions thereof run into these (souls) so that they are conjoined, because in every man, as the planets operate in his nativity, so descend the spiritual virtues of each of these spirits that we have named according to their names.
Those (spirits) that are assigned to this class are not embodied. Three of these spirits have nothing terrestrial in their composition, and they belong to the planet that is above and the one that is in front and the one that is behind. This is because the spirit that is above remains with the firmament above because of its subtlety and simplicity, and because it dwells closer to the realm of superior spirits; the spirit in front, because the planet is not visible that sents the spirit into the microcosm; and the spirit behind, similarly, is not composite because it cannot be seen, nor can vision extend to it.
These three spirits are not embodied, because they are most subtle in their simplicity and their subtlety, and they indicate the most noble and subtle virtues of the regions that are assigned to them. But three other spirits are embodied, and are compounded with terrestrial things. These (spirits) are of the planets that are to the right, to the left, and below. These are according to their motions in their spheres.
The three spirits that are not embodied because of their simplicity and subtlety send their virtues into the microcosm, which is man, so that by this is formed all things that are formed, both celestial and terrestrial, with their full complement of creatures. The superior spirits are above, in front, and behind because the virtues of these spirits foretell the complexion and birth of man. The other three, which are assigned to the right, the left, and below, are embodied and conjoined to diverse bodies and plants in the manner which we have described.




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Translation Copyright 2014, John Michael Greer, Introduction & Web design Copyright 2014 Christopher Warnock, All Rights Reserved.