Twice the Inquisition took an interest in him. The first case appears to have lapsed. The second was under way when he died in 1316, and the tradition holds that his body was moved from its grave by friends before any posthumous sentence could be carried out on it. What the charges actually were is reported differently by different later writers and the surviving record is too thin to settle it. What is clear is that a natural philosopher arguing for celestial causation, in Padua, in that decade, was exposed.
The Heptameron, or Elementa Magica Petri de Abano, is the work that carried his name into modern occultism. It is short and practical: the hours of the day and night with their ruling angels, the circles to be drawn, the conjurations for each day of the week. It was printed in 1559, appended to the spurious Fourth Book of Agrippa's Occult Philosophy, and it is more than two centuries younger than the man on its title page.
The atlas keeps the ascription and marks it rejected rather than deleting it, because the false attribution is itself the historically important fact. It is how d'Abano entered the Solomonic tradition, why later grimoire writers cite him as an authority, and a clean example of what a famous name could do for a text that needed one. Who actually wrote the Heptameron is not known, and that gap is recorded as an open question rather than filled with a guess.